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THE 



SOLAR RAY; 



FOUR SECTIONS, 



COMPRISING 



The Zend-Avesta, with Notes: 
History of the Solar Men, 
and the Ancient Theologies. 

The Trinity. 



The Sun, Hieroglyphic of God 
and Practical Revelations 
of the Solar Ray. 

The Incarnation. 



PART I.— CONTAINING TWO SECTIONS. 



BY M. EDGEWORTH LAZARUS, M. D. 



NEW YORK: 

PUBLISHED FOR THE AUTHOR. 

BY FOWLERS AND WELLS, 

Clinton Hall, 129 and 131 Nassau Street. 



1851. 



THE TEINITY, 



IN ITS 



THEOLOGICAL, SCIENTIFIC. AND PRACTICAL ASPECTS, 



ANALYZED AND ILLUSTRATED. 



BY 



DR. M. EDGEWORTH LAZARUS. 



GLORY TO THE FATHER, AND TO THE SON', AND TO THE HOLY GHOST." 
"THE SERIES DISTRIBUTE THE HARMONIES OF THE UNIVERSE." 




NEW YORK: 

PUBLISHED FOR THE AUTHOR 
BY FOWLERS AND WELLS, 

CLINTON HALL, 131 NASSAU STREET. 

1851. 






Entered, according to Act of Congress, in the year 1S5J., by 

M. EDGEWORTH LAZARUS, 

in the Clerk's Office of the District Court of the United States for the Southern District of New York 



STEEEOTYPF.D BY WILLIAM J. BANES, 

201 William Street, N. Y. 



TO 

THOSE WHO HAVE SUSPECTED, 
THAT RELIGION MIGHT FIND ITS PLACE IN THE PRACTICAL BUSINESS OF LIFE, 

AND THAT ITS 

Btpiirnl fiutrim-s 

CONTAIN THE SOLUTION OF OUR OWN MOST PRESSING SOCIAL PROBLEMS, 

&l)is €ssag is SB eh i catch, 

WITH THE SYMPATHIES OF 



THE AUTHOR. 



THE TRINITY 



Amid cloud-banks tinged with gold and purple, whose imperfect 
media refract and decompose without entirely obstructing the lumin- 
ous solar rays, we meet the mystery of the Trinity, guarded so zeal- 
ously by the dragons of the church for so many ages, like a royal 
palace by the soldiers who never pass its threshold ; since its mean- 
ing has been as little understood by the priests as by the laity to 
whom they announce it. 

The Science of Harmony reveals to us in the Trinity three prin- 
ciples essential to every form of life, and inseparable in their very 
nature. 

Around and within us we find this triad : 

1st. Principle, active or moving — attraction, passion, love, or 
desire. 

2nd. Principle, passive or moved — matter. 

3rd. Principle, neuter or arbitral — mathematics, order, or law. 

The first principle, active or moving, corresponds to the solar ray, 
in which it is visibly and sensibly concrete, and through which it ex- 
cites all the manifestations of life, movement, and happiness on the 
earth within our cognizance, and reasoning from analogy, on all the 
planets of the solar system. 

In its connection with the passive and neuter principles for the 
evolution of organic and vital beings, the solar ray exhibits a second 
Trinity : 

The caloric element, corresponding to love or affection. 

The luminous element, to truth or intelligence ; 

And the electric or chemical element, to use or practical ultima- 
tion. 

The luminous element corresponds to the mathematical principle ; 
it gives us the perception of form and order ; and as the intellectual 
ray is concrete in the sensible ray, and practically identified with it, 
our appreciation of truth and of law is due to the same Light element 



2 THE TRINITY. 

which determines the form and organization of every substance from 
the crystal in the mineral sphere up to the highest forms of animal 
existence. 

The electric or chemical element, most active in determining those 
chemical or molecular changes and transformations which exhibit 
electricity in use or material ultimates, appears in the successive 
stages of that progression through which matter passes in tending 
to become organized, under the different forms of electricity, galvan- 
ism, magnetism, and the neuraura or nervous magnetism, which are 
all characterized by opposite states, or by a double polarity, in virtue 
of which discriminate elective assimilations take place between the 
particles, either of inorganic matter or of organized bodies, whose 
solid tissues are nourished by the assimilation of their vital sap or 
blood. 

The luminous and electric manifestations are intimately connected 
with those of caloric. They invariably occur when heat reaches a 
certain intensity, and heat is reciprocally evolved in chemical changes 
occurring under the influence of light, at the same time that currents 
of voltaic or galvanic electricity are set in motion. 

This corresponds with the phenomena of the passional life, where 
Love, the parent principle, potentially contains Truth or the order of 
its own manifestation and expression in Practical Use, the generated 
principle or only-begotten Son of God. 

God manifests himself in the creation. 

1st. As love. 

2nd. As love incarnating itself in material forms and facts. 

3rd. Love attaining harmony in its expressions under the laws of 
supreme wisdom or mathematical order. 

"We rest not here in the region . of abstract truth, but continue to 
apply this sacred formula to the life of man created in the image of 
God and to the organic progression of life upon the planet. Here 
we find, first, Love expressing itself in tlie constant tendency to com- 
munion, beginning in the rude and coarse types of animal existence 
arid the phases of savage life, which correspond to them in human 
societies by the gratification of sensual appetites and mutual devour- 
ing of creatures by each other. Then through many forms of des- 
tructive communion and virtual devouring of man by man, and class 
by class, in the exploitations of industry, the oppressions .of power, 
and the impositions of priestcraft ; exhibiting the tendency to commu- 
nion and mutual appropriation, imperfectly guided and enlightened 
by the wisdom of an organic law ; we finally observe the gentler 



THE TRINITY. 3 

forms of communion evolved from the affections of the soul, and the 
assimilation or appropriation of specific aliment, from the friend, the 
lover, the parent, or child, under a higher economy than that of de- 
vouring their bodies. 

The passional contact of affection and use secures to them a higher 
order of nourishment and enjoyment in their appropriation of each 
other, and this can be continued day after day, week after week, and 
year after year even, while a friend would hardly be good eating 
fresh for three days in the summer time, and even if you salted him 
would be all gone in a month or so. 

Our food does not nourish us truly, does not supply force to our 
muscles, senses, affections, or intellect, except by the aromas which 
we elaborate from it, until it thus becomes the same invisible or at 
least unseen neuro-magnetic fluid which passes from one living body to 
another. This is the essence of the blood as the blood is the result 
of the aliment. Thus by nourishing ourselves from living rather 
than from dead bodies, we economise the time, trouble, and expense 
of force in killing, cleaning, cooking, serving, masticating, digesting, 
and absorbing them into our blood, and we get the vital influx of 
power and affection by direct communication of their nervous systems 
with ours. 

We are instinctively sensible of this advantage, especially children, 
of whom is the kingdom of heaven. Thus, as soon as we individual- 
ize an animal, and come into personal relations of use and pleasure 
with it — as it is with dogs and horses, with the child's pet lamb, 
calf, kid, or chicken, we are outraged at the proposal to kill and 
eat it. 

We are eating it already every day alive in a finer form. We 
feed on it aromally, i. e., spiritually and materially at once, in a com- 
pound manner ; since the aromas, such as heat, light, electricity, gal- 
vanism, magnetism, the nervous aura, are the blending points of 
harmonic expression between spirit and matter, and integrate them 
in living beings. They form the practical element in the solar trinity, 
in which the active, caloric, or love element is found working in the 
material world of concrete beings, under the guiding influence of light 
or the intelligence of lavj. 

■ Proceeding pari passu with the higher expressions of Love in the 
social sphere, are its incarnations in our labor, in the fruits of indus- 
try, art, and science, where man learns to become the harmonist of 
nature, taming the wild, destructive forces of the elements, and con- 
verting them to his service, in transforming the natural kingdoms — 



4 THE TRINITY. 

mineral, vegetable, and animal — in his chemistry, agriculture proper, 
breeding and raising of live stock. Here, through his senses and 
instincts, he completes a circuit of affections and uses with his mother 
Earth, as in the higher sphere through his social affections. 

Finally, we are led through successive developments of the prin- 
ciple of order, in the organization of particular branches of industry, 
relative to production, to exchange, and to conservation and consump- 
tion, first developing the work and product at the expense of the 
laborer, who is crushed and sacrificed to material ends ; to discover 
at last the true law, the serial order, which, in giving a far more per- 
fect development to industry and its uses, renders it the means of 
integral development and of happiness to the laborer, by its mechanism 
of groups contrasted, rivalized, and interlocked by the alternations 
of their component members. 

To the same appreciation we are led by our painful attempts to 
organize governments, commencing with the recognition of the pivotal 
and unitary principle in autocracies, reacting from the evils of despot- 
ism to those of anarchy, and from anarchy to despotism again ; but 
gradually incorporating more liberal features and recognitions of 
human rights under constitutional monarchies, until it reaches the 
political Series in representative governments, such as that of the 
United States. Theoretically, this is highly advanced toward per- 
fection, considering our separation of the political from the social 
element, and commencement from the township or parish to form a 
serial unity, rising through the degrees of county and state, to the 
federation of sovereign states. But poverty, crime, and other social 
evils underlie all this, and can only be eradicated by the extension of 
this serial representative system into the township itself, and the 
organization of its labor ; each department of which, represented by 
its Chief in the convention of the county or district, will be composed 
of Series of Groups, embracing all the natural subdivisions of its func- 
tions under their respective sub- chiefs, who elect the Serial Chief, and 
who are themselves elected by the laborers of their Group, or have 
been naturally constituted chiefs as the founders of these Groups and 
of the enterprises they direct. 

It may be literally incorrect to speak of any representative system, 
however true, preventing crimes and poverty. I only allude to it as 
an integrant element of a higher society, which renders virtue an or- 
ganic fact, instead of crime, as at present. Our political system is 
now rather a happy accident than a legitimate and scientific develop- 
ment upon the basis of industry, first organized serially in the associ- 



THE TRINITY. 5 

ated township, without which it is impossible that the interests of the 
people should obtain a true representation. Hence corruption, 
bribery, and the demoralizing conduct which characterizes our elec- 
tions and those of England ; hence the interests of productive labor 
are subordinated to those of commerce and capital ; hence the mon- 
strosity of our criminal courts, penitentiaries, and other costly engines 
of punishment and repression, in the vicious circle of a society which 
continually necessitates the commission of the crimes and disorders 
to be repressed. 

The religious sentiment, commencing like the political, by organi- 
zations of spiritual despotism, such as those of the Roman Catholic 
Church, the priesthood of Hindostan, Egypt, Mexico, and Peru, has 
undergone, in the progress of civilization, a destructive analysis by 
the divisions of sects and churches, which have vitiated religion in 
their contests, by making it an affair of doctrines instead of noble 
affections, manifested only by beneficent and pure actions. The na- 
tional and individual aspects of religion thus unhappily perverted in 
its developments, exhibit no less the tendency of nature toward the 
arborescent type of the series, and the necessity for a classified serial 
unity in this sphere as well as in those of politics and of industry. 
Diagrams might illustrate the generation of Series and Groups in the 
arborescent type. The tree of religion fixes its roots in the instinct 
of the individual that he forms an integrant element of the universe, 
and is bound in allegiance to the all-pervading soul, and to his spiritual 
superiors. The tree of politics is rooted in the expediences of man's 
relations with his fellow, and the tree of industry in his material 
necessities. 

Notwithstanding the immense differences in the expression of the 
religious sentiment between the fetichism of the African Savage, who 
carries his God in his waist-belt as a talisman, and the sublime wor- 
ship of the Mithriac Christianity, which adores the Soul of Nature 
and sees in the Sun the Spherical Chief, and in Christ the Solar 
Man, while a hierarchy of ministering demons, spirits, and angels, in 
terrestrial and in celestial forms, mediate between the lowest and the 
highest forms of the universal life, there is still a tap-root to all re- 
ligion and religions in the recognition of power and providence, 
whether beneficent or malignant. The Solar theology w T as so widely 
diffused in both hemispheres, that, as Dupuis has shown in his work, 
" Sur POrigine de tous les Cultes," it may be properly considered as 
their historic stock or trunk, as well as their natural pivot. It sends 
off at the root two contrasted suckers — Fetichism and Pantheism : 



6 THE TRINITY. 

the first being the exaggerated sentiment of an individual destiny, 
private self-appropriation, and special providence ; the second being 
Spiritual Communism, or the exaggerated sentiment of collective 
providence, accords, and fluent relations, without sufficiently perceiv- 
ing the differences in individual characters, and the substance or fun- 
damental entity of each severally in Deity, or partaking of that 
sustaining consolation and inspiration, in solitude and affliction, which 
Christianity confers by its impersonation of God. 

Higher up the trunk we find the Braminic or abstract Spiritual 
branch, and the Mahommedan or Sensual branch, while the Judseo- 
Christian and Parsee constitute the continuation of the trunk in Asia 
and. Europe; the Egyptian in Africa; and many Indian tribes, at 
whose head stands the Peruvian, in America. (For the analogy of 
their Symbolism or ceremonial worship, and of their doctrines, see. 
Dupuis.) 

We may now trace the arborescent subdivision of each great branch 
into sects. The Christian first, into Roman Catholic, Greek, and 
heretical sects too numerous to mention, and then the Catholic split- 
ting by Protestantism, which alike in all its sects proclaims the right 
of private judgment or liberty of conscience against subordination to 
external authority. It is true that all have been guilty of practical 
inconsistency and despotic assumption at different times, but not less 
so that this principle of individual liberty and private judgment has 
been the basis of departure for each. 

The Serial Unity of religions, which awaits the just organization of 
labor and the increase of intelligence, affection, and happiness, by the 
provisions of the Combined Order, does justice to the fragmentary 
truth of all sects — while absorbing those which will be pernicious, 
such as the Thug or Phansigar, whose present legitimacy is based on 
the necessity of Murder, to thin a miserable and crowded population, 
and which stand in the same category with the existence of lions 
and tigers. 

In the Combined Order, " Men will no longer say to each other, 
Know ye the Lord ? for all shall know Him, from the least unto the 
the greatest," 

In an article upon the hieroglyphic lessons of the rainbow, I ex- 
hibit the fundamental truths which our different sects labor so clum- ' 
sily to express, in greater detail than is compatible with the unity of 
this statement. 

The roots of the political tree are, on one side, the recognition of 
natural chiefs— Patriarchal or hereditary in the East ; oftener 



THE TRINITY. 7 

elective or self-asserted, in the North and West. On the other side, 
the desire of individual and national liberty, whence flows the sap of 
democracies and republics. The junction of trunk and root, or ear- 
liest period of confused harmony, is Edenism ; which was still par- 
tially exhibited fifty years since in some charming isles of the South 
Pacific, before they were ruined by the Sailors and Missionaries of 
Civilization. Vide Melville's " Typee and Omoo." 

Here a delicious climate and an abundant supply of fruits placed 
every one at his ease, and left no inducement to disturb that natural 
harmony of which man found himself the passional electroscope. 

Compressive superstitions and taboo edicts- already began to sully 
their natural religion, and external tribe-skirmishes the amenity of 
their foreign politics, but the abundance of fruit and fish preventing 
the exploitations and injustices of competitive labor, they still re- 
tained a state of Semi-Edenism ; and neither war, nor superstition, 
nor disease, was fully inaugurated until their contamination by the 
civilized Sailors and Missionaries. 

Where Edenism is invaded by Civilization, it is usually an affair 
of extermination ; where it gradually breaks up from the rudeness of 
climate and material poverty, its human elements form the isolated 
Savage horde, or the barbarous Nomad tribe, or the large Patriarchal 
family ; which last, embodying better than the others the Family, or 
pivotal term in the reproduction of the Species, more easily lends 
itself to Social refinement and industrial progress, and gives origin to 
Civilization. The political institutions of barbarism modulate be- 
tween despotism and anarchy; while those of civilization tend to 
constitutional monarchies, federated republics, and Democracy ; mani- 
festing a constant analogy with the Protestant churches in the religious 
tree, and ever asserting by charters, bills of rights, and. popular 
voting, the respect of private judgment, of individual liberty, and of 
Self-sovereignty. It begins by emancipating man from personal thral- 
dom, and ends by confessing that it has left him more than ever the 
slave of Material necessities and of the oppressions of Capital, whence 
the combined order of domestic and agricultural Association comes to 
extricate and thoroughly emancipate him. The Industrial tree roots 
itself in the property of man in the soil, the necessities of his subsist- 
ence, and his insatiable desire of luxury. Its arborescent distribu- 
tion in the branches of Agriculture, Mechanical and Domestic Arts, 
and their subdivisions, are too clear to need enumerating, and I only 
observe that each ultimate subdivision or function becomes the neu- 
tral -Sot of a group of laborers, who, in the combined order, spon- 



8 THE TRINITY. 

taneously assemble round the object of their industrial preference, 
and round the Passional chief or active pivot, who most completely 
identifies himself with this function, and takes the lead by divine 
right of genius, recognized by human right of election. 

Industrial organization of the township, in extending itself over 
civilization, and commensurate with its progress, will elevate our 
politics and religions to harmony and unity. 

Attractive labor, and the genial life of the affections, expanding 
freely in the intercourse of groups formed by the compound tie of 
sympathy of character and sympathy of pursuit, imparting charm to 
necessary work, and healthy vigor to sentimental affection, will restore 
to religion the body for which it languishes, now hovering over the 
human race like an unshriven ghost, coming back among the liv- 
ing to frighten them with hideous apparitions, spectral illusions of 
hell-fire, and other spiritual nightmares, as numerous as the bats in 
the catacombs of Egypt. Redeemed from the jungle of supersti- 
tions and the deserts of metaphysics, into the warm rose-light and 
fruit-bearing soil of the heart and the senses, religion becomes one 
and co-extensive with those harmonious beings who, from their happy 
earth, will continually praise the Master and Giver of life. 

His intentions in creating us will then be explained. Human 
destiny will then be no longer a scramble for bread — of hovel, hog, 
and hominy for the people, to which add horse, hound, and harness 
for the great folks. Destiny will then mean the full happiness of 
which man is capable by his integral development of physical, intel- 
lectual, and passional faculties in their proper spheres of useful 
action, which conciliate individual interests in social harmony by 
means of the serial hierarchy, the same order of movement which 
we find in the planetary world, in music, in organic physiology, 
and every where, in short, where harmony of parts exists in a col- 
lective whole. 

The forms and expressions of worship must be as various as na- 
tional and individual character. 

From this statement of the Trinity we draw for the conduct of 
life this practical inference : that man can attain harmony and 
realize a destiny proportioned to his attractions only so far as he can 
incarnate or embody his ideas in practical uses, and fulfill his mis- 
sion of labor by bringing the planet on which he is placed under 
integral culture, developing its resources, and harmonizing its ele- 
ments according to the type and instinct of the universal harmony 
which he bears within him, and which is revealed to him by its cor- 



THE TRINITY. 9 

respondences in the distribution and movements of the planetary, 
atomic, and organic spheres, which lie open to his intelligent studies. 
Thus will the incarnation of Love in Matter be effected through Law 
or Wisdom. 

By the light of this doctrine stand shamed and condemned all 
those one-sided philosophies which would sink man to the pursuit of 
merely selfish ends, or into the destructive monotony of mere labor, 
or would emasculate him by condemning the sensual principle to in- 
action and mortification, to make of man an image of the third per- 
son of the Trinity, rather ghost-like than God-like. It condemns 
that asceticism which causes man to neglect his noble functions, as 
harmonist of nature and society, in idle introspections, and to waste 
his life in star-gazing and idealizing ; it condemns all simple efforts at 
self-development and self-perfection, the idle gymnastics of either 
body or soul, and shows productive use, comfbined with attractive 
methods and conditions of labor, as the absolute rule of success in 
the attainment of individual as well as of social well-being. It is 
only in attractive production that a circuit of action is formed, and 
that effort becomes no longer exhaustive, but a condition of influx 
and growth. Some humorist has defined angling as " a stick and a 
string, a worm at one end and a fool at the other ;" but let a perch 
swallow the worm, and instantly the folly of the patient fool is con- 
verted into a truly Waltonian delight, for a magnetic circuit is 
established between the actor and the object, the fool and the fish, 
as with delicious flouncings the latter relunctantly consents to be 
deposited in a basket, and take his chance for the next metempsy- 
chosis. For the ploughman, the gardener, the artisan, a circuit more 
permanent of activity and reception, afflux and reflux of vitality, is 
established with the earth, the plants, the object whatsoever of their 
useful labors, so that they become habitually robust and equilibrated 
in their health. 

Agriculture gives the body or stamina of religion. 

In its functions we co-operate practically with the Sun and the 
Earth, of which we are the most highly vitalized and intelligent 
products, in order to evolve other germs of life, power, beauty, 
and use. 

We thus place ourselves in the conditions most favorable to the 
influx of life, and in fact the population of the globe is in every 
sense sustained by its agricultural districts. 

In large cities, such as Paris, extensive and undisputed statistics 
show that the great mass of their indigenous population dies out about 



10 THE TRINITY. 

the fifth generation, and is supplied by continual reinforcements from 
the country. Cities act as social and industrial maelstroms, ab- 
sorbing from a periphery of hundreds of miles the number of beings 
necessary to be used up in factories and workshops, and then de- 
posited in warehouses, or folded away on shelves in the shape of 
lead, glass, cloths, knives, and various fabrics, traceable through 
every step of their transformation from the raw human material. 

The sun acting upon the earth and waters in the various zones 
and climates, gives all germs in their wild and indigenous state, but 
their refinement and extension into other locations, where they are 
not indigenous, as well as the multiplication of species and varieties, 
is reserved for the co-operation of man. The same human provi- 
dence is necessary to the elements. 

Electrical and Atmospheric conditions, while they modify and to 
a great degree control^the being and action of our race, are in turn 
subjected to its control through the agency of a judicious and in- 
tegral culture of the soil. Before man can exert upon his planet 
this office of the harmonist, it is necessary that he should cease from 
war and substitute industrial armies for armies of destruction. He 
must cease to destroy himself by any sort of internal conflict, 
whether between the nations which compose humanity or the classes 
which compose society, or between the individuals . of the same class 
and department of labor, whom cut-throat competition now enven- 
oms against each other, and gives an easy prey to the grasping talon 
of capital, or who, in the ruinous struggle of one corporation to crush 
another, find illusive and short-lived remuneration for their industry. 
War must also cease within the individual soul, now betrayed by 
theology, morals, and metaphysics into the unprofitable combats of 
self- discipline, convictious and futile self-blame, remorse, neuralgia 
of the soul, repentances again to be repented of, and the whole vi- 
cious circle of subjective experiences in which the feelings prey upon 
themselves, and thought turns to painful self- analysis, as in the dis- 
eased stomach corrosive secretions eat away the mucous coat. 

All these introversions, otherwise the most melancholy, tormenting, 
and incurable forms of passional disease, happily vanish as soon as 
the appropriate external stimuli are furnished to the desires and 
faculties of the poor dyspeptic Soul. As soon as it enters on a career 
of use, and forms, with the object of attraction, its Magnetic Circuit ; 
healing, life, and divine consolations flow into it through that object, 
and the voice of consciousness whispers, " Thy Sins are forgiven 
thee." 



THE TRINITY. 11 

Integral Salvation demands primarily the discovery, then the prac- 
tical realization of that order in labor and social relations, predeter- 
mined by the Author of Man, and in reference to which all his 
passions and characters, tastes, instincts, temperaments, and even 
those qualities which, out of place, appear as vices, were originally 
calculated. An architect who should bring together great piles of 
stone and timber without having formed any plan for the construction 
of -an edifice, would be suspected of insanity or idiotcy, yet we pay 
to the being we call God a compliment very much like this, when we 
attribute to His inscrutable wisdom the incoherence and wasteful con- 
flict of forces which every where prevail, as if He had created our 
passional forces without reference to any method in which they could 
harmoniously co-operate. The theological explanations of the fall 
v and the redemption do not alter one iota the facts of the case, they 
merely state them in a peculiar language,. which the people, not un- 
derstanding one word of, but supposing they shall be damned if they 
do not swallow it whole, affect to consider a satisfactory solution of 
the problem of destiny, and remaining, like the goat in the fable at 
the bottom of the well, are fools enough to pay a fox of a priest to 
say masses for their souls. 

The Combined Order, called by its discoverer, Charles Fourier, the 
Passional Series, or Series of Groups, is demonstrably the real and 
permanent destiny of man, to which all his past experiences and 
traditions have been merely accessory and preparatory, as the tuning 
of instruments to the music of an orchestra, or the cutting of the 
the teeth to a child's passage from milk pap to solid food and organic 
vigor. 

Man remains inferior to the Lion or the Eagle, the Deer or the 
Thrush, in vigor, fleetness, independence, sanity, health, and happi- 
ness, so long as he seeks only a simple individual destiny, such as 
suffices to the inferior animals in awaiting their connection with the 
Harmonic Man. Man the Hottentot, Man the bush-ranger of Aus- 
tralia, Man the root-digger of the Rocky Mountains, is an organized 
profanity, an abomination before God and before the beast ; it is in 
ratio as he associates and combines his forces that he rises in the 
scale of beings and of societies through the grades of the patriarchate 
and civilization ; and all the great works of spherical unity, rail- 
roads, steam navigation, magnetic telegraphs, and even of local unity, 
such as gas works, steam mills, and the like, pivot upon the combi- 
nation of forces and the serial hierarchy of functions, whose theory 
now explained to us in the works of Fourier, enable us forthwith to 



12 THE TRINITY. 

advance with gigantic strides in the career of progress, by combining 
the development of the producer with that of the thing produced. 
In the distributions of the Passional Series, all interests are satisfied, 
whether material or spiritual ; every variety of affection, sensation, 
and intelligence finds the medium and conditions for its incarnation. 
The instinctual faculties connected with the range of perceptive 
organs are possessed in high development by the North American 
Indian, yet they prove insufficient to save him from self-destruction, 
as by intoxicating liquors, or from accidental destruction by disease, 
such as small-pox, which has destroyed the once formidable tribe of 
the Blackfoot Indians, or syphilis, which has nearly destroyed several 
of the finest populations of the South Sea Islands, a robust though 
indolent race, remarkable for their uniform physical beauty, and the 
amenity of their manners. 

Man then requires a compound compass — Instinct in connection 
with a Social Mechanism — whose arrangements and relations have 
been revealed to the earnest questionings of genius. The ignorance 
of this mechanism has plunged philanthropists in despair, and caused 
them to consider man as a great passional ruin, whose terrestrial 
destiny has been fatally compromised by that very original sin of 
Adam and Eve in eating the apple of the tree of the knowledge of 
good and evil. The poor Otaheitans were certainly innocent enough 
of any such knowledge, which did not render the contact of civilized 
scoundreldom the less fatal to them. 

The Passional Series is the Trinity incarnate in human society, 
whose industry it organizes in conformity with the mathematical or 
neuter element, called by the church the Holy Ghost. This mathe- 
matical principle, or Solar intelligence, is itself a Trinity, composed 
of principles analogous to those on which musical harmony is based 
— namely, Discord, Accord, and Modulation. 

Discord, in musical language, means not mere collision and confu- 
sion of tones, but the discriminate pronunciation of the individual 
notes, each insisting on its own character in their relations to the 
Chromatic scale — Do re mi fa la si do — each of which is in discord 
and rivalry of tone with those contiguous on either side. The in- 
terval or pause required to appreciate their individualities of char- 
acter gives the law of Time. 

Accord consists in the harmony of contrasted notes, as in the 
Diatonic scale — Do mi, re fa, mi la, fa si, la do. 

From accord springs the effect or quality of tone. 

The transitions in music are called modulations, and obtain be- 



THE TRINITY. 13 

tween the elementary notes in a single bar, or between tone and tone, 
or between harmony and harmony blended, combined, and distributed 
in a whole composition. 

In articulate speech, not strictly musical, these principles reappear. 

The mathematical element is here called quantity, as applied to 
syllables in scanning verse. 

The passional element is found in the vowels, to which, rythm and 
modulation are added by the consonants corresponding to the second 
principle, passive or moved : matter ; as the consonants produced by 
the obstruction of the air in passing from the larynx against the roof 
of the mouth, or the teeth, have no articulate sound, but only a sort 
of dumb noise in themselves, until they are informed or inspired by 
the articulate vowel tones, just as matter is formless and meaning- 
less except as it is informed or inspired, i. e., formed from within, 
breathed into, as the lung and larynx tones are interior to those 
formed in the mouth, inspired by soul or passion, whose instinctive 
tories are vowels. 

It is thus that God the Father, or fountain of passion, breathed 
into man, and man became a living soul. 

Returning now to the Trinity as manifested in the Solar ray, I 
call your attention to the substantial identity of Light with Truth, 
whose forms it discloses, and of compound light, or light considered 
at once in its material and spiritual sense, with the neutral or math- 
ematical principle as evidenced in the geometrical conformation of 
crystals, and the organic structure of plants and animals, to which it 
is equally essential with water, which, as I have elsewhere shown, is 
truth in a fluid state, as light is truth in an aromal state, each 
removed a discrete degree from the other, as spiritual truth, the or- 
ganizing element of Societies, is a second discrete degree removed 
above light or aromal truth, the organizing element of vegetable and 
animal structures. 

In proportion to the influence of Light in the physical, and of sci- 
ence or Truth in the passional world, we find more perfect forms of 
organization, and better characterized expressions of each organic 
type, in which Light has more fully co-operated. Remark the fee- 
bleness or absence of their characteristic juices in etiolated plants. 
Watch in the laboratory how long elements possessing strong affinity 
for each other, will remain mingled but uncombined while Light is 
excluded. These assert in the animal, In the vegetable, in the min- 
eral sphere, the same principle which regulates human passions and 
human efforts to ultimate themselves. Affections and senses act 



14 THE TRINITY. 

vainly, or produce only monstrosities, without the intervention of Sci- 
ence or Truth, of Spiritual Light, through the faculties of the intel- 
lect, which are the eyes of the passions. An equally clear relation 
of analogy obtains between the neuter mathematical principle of com- 
pound light, or concrete truth, and the Centrifugal Solar force, found 
again in the individual characters of planets and their productions 
under the influence of light. Together with their crystalline or or- 
ganic types of form and structure, come those idiosyncrasies of func- 
tion, passion, and instinct, or the specific affinities which char- 
acterize each in its relations with other forms of lucidized matter. 
This Centrifugal principle of the universal Trinity appears in the 
sphere of Sound, which, by conformity with the Mathematics, be- 
comes Music, as the element of Discord, recognized in the chromatic 
Scale in the relation of Do to Re, or Re to Mi ; of each note with 
the two next to it on either side, just as in a horticultural exhibition, 
the liveliest competition which is a discord of the same character, 
arises between the producers of several varieties of peach, pear, or 
strawberry, which come into closest comparison with each other, 
while there is little or none between the producers of those fruits or 
other articles too little alike to be compared. 

Thus, again, in politics we see the centrifugal principle cabalizing 
with the most calculating desperation between the shades or factions 
of the same political party, who vie with each other for the spoils. 

Among the sects of doctrinal religionists we see it splitting a hair 
on points of creed. 

In commerce we see it energizing the competition of two rival 
houses in the commission, or the retailing, or the banking business. 

In manufactures — between two factories, producing similar quali- 
ties of cotton, linen, or woollen stuffs. In the industry of transport- 
ation between steamboat and railroad lines, etc. 

Such applications you may extend indefinite^. But its true or 
harmonic application is to instigate the emulous zeal of rival groups, 
vieing indeed with each other in the refinement <and perfection of a 
given product, and dividing honors and profits according to their re- 
spective successes, but connected in a superior collective unity, in 
whose social and industrial prosperity each individual participates, 
and farther interlocked with each other through the intervention of 
the balancing or alternating principle, which throws each individual 
of the rival groups into many successive combinations, some of which 
will unite him or her in the same group with those to whom he had 
before occupied the position of corporate rivalry. So mucli, at pres- 



THE TRINITY. 15 

ent, for the Analytic, Cabalistic, Discriminative, Elective, Dis- 
cordant, Centrifugal, Mathematical, Luminous, JYeuter element 
of the Trinity. 

Next, I call your attention to the Caloric or heat principle of the 
Solar ray, to its spiritual correspondence with the passional principle 
Love, of which Caloric is the continent and condition of expression 
in the sphere of Matter, removed by discrete degrees from that of 
Spirit, as what we call Caloric is a discrete degree, remote from spir- 
itual Love. This we are rendered conscious of in that form of Cal- 
oric which, by the increased circulation and innervation of the genital 
or seminal apparatus of the organism, is felt as Physical passion or lust, 
never to be confounded with Spiritual love, which is removed above 
it by a discrete, and not merely by a continuous degree. 

Compound Heat, or Concrete Love, expressing at once the cause 
and effect, the interpenetration of Matter by the Passional Love prin- 
ciple, corresponds to the active element of the Trinity, which we are 
now prepared to conceive of, as the essence or fountain of all passion, 
and of all the forms of affection, in the Mineral, Vegetable, Animal, 
Aromal, and Spiritual spheres and gradations of being. 

To obtain practical ideas of the phenomena of incarnation, we must 
demonstrate the identity of Love or Passion with spiritual heat, and of 
Heat or Caloric with physical affection ; show that Truth or intelligence 
is nothing more nor less than spiritual light, and Light the same with 
physical intelligence, the medium of truth ; while, in Use or practical 
ultimation, chemical or electrical effects must furnish the plastic forms 
in which we work, under the same laws which have presided over our 
own incarnation, and which we co-operate with the celestial forces, in 
refining and perfecting through all the species and varieties'of animal, 
vegetable, and mineral creatures, whose classes, orders, and genera, 
are furnished by the Sun and Planets. 

Each term of the Divine or Solar Trinity naturally implies the 
other two. Divine or perfect Love implies Divine or perfect Wis- 
dom, without which it would destroy itself by internal conflicts, such 
as our incomplete and unequilibrated affections lead us into during 
the epochs of Social misery. When we speak of heat, we imply also 
to a certain extent, though not necessarily in an equal degree of in- 
tensity, light, and chemical or chemico- vital effects. Many illustra- 
tions of the effects of passion in generating and sustaining animal 
heat, and resisting extremes of temperature which would otherwise 
prove fatal, are furnished in the history of military campaigns, and 



16 THE TRINITY. 

in narratives of voyages and travels, as well as by the experience of 
almost every individual, at various periods. 

The chief cause of animal heat is now ascertained to be identical 
with that of the heat produced by fires, namely, the combustion of 
carbon by the oxygen of the atmosphere. This oxygen absorbed into 
our blood when we breathe, through the membranous tissue of the 
pulmonary vesicles, passes to all the parts of our system, and deter- 
mines there transformations of tissue, too slowly and gently, indeed, to 
produce a flame, as when wood or coal burns in our hearths, yet suffi- 
ciently active to approach the flame-color in the rosy glow of the sur- 
face, and to render our flesh diaphanous, as we perceive in holding 
our hands between our eyes and the sun. The process is precisely 
of the same character, and determines the evolution of heat. The 
higher and more delicate the type of organization, the more complete 
is this process, and the more beautifully clear the translucence attend- 
ing it ; so that we sometimes meet beings whose, impassioned spirit- 
uality has already half-emancipated them from the clogs of dull and 
opake matter, whose force and efficiency surpasses beyond all calcula- 
tion what their slight frames promise, and in whom the Solar ray, as 
it plays in the pearl and rose of their cheek, or sleeps in the snow of 
their heaving breast, announces a divine presence, and warns us that 
we draw near holy ground ; for in such organisms the spirits who de- 
scend on earth with celestial missions, love to fix their abode, or rest 
awhile at least, veiled but not hidden. 

The act of oxidation or transformation of tissues by their combina- 
tion with oxygen, is a chemical effect resulting from the exchange of 
positive and negative electricity between the blood globule and the 
atoms of the tissue, since it has been demonstrated by Sir Humphrey 
Davy, in his analysis of the fixed alkalies by the aid of the voltaic 
pile, that chemical affinity and electricity are only forms of the same 
power, as the elective affinity is in uniform ratio to the presence of 
the two opposite electricities in the different elements of the com- 
pound formed. 

Now the transformations of tissue, and consequent evolution of heat, 
are, as common experience proves, and as Liebig has minutely 
demonstrated, in precise ratio to the rapidity or energy of movement, 
whether confined within the body, as in fevers, or externally mani- 
fested in muscular motions. These muscular and arterial motions, 
thus connected in their proximate or atomic causation with electrical 
affinities and the transformation of the tissues employed, have no 
other ultimate cause than passion, whether that passion is a sponta- 



THE TRINITY. 17 

neous or direct attraction to its object of sense or affection, or whether 
it is indirect, and comes under the head of necessity or self-preserva- 
tion, involving our whole passional existence. Take a soldier in bat- 
tle, kindled with the fire of glory and corporate enthusiasm, as posi- 
tive stimulants, and equally conscious of the disgrace and shameful 
death awaiting the coward, which is a negative stimulant. % 

Fused by this fire of action he becomes even insensible to pain r 
fatigue, and wounds ; his organism glows from the incandescence of 
a more rapid and complete oxidation of the tissues, which in turn 
reacting on the spirit, opens it to mightier influx. 

We have all observed the physical effects of our spiritual passions. 
Who has not felt the glow of Friendship or of Love, and confirmed 
by his own sensation the proofs of Bichat, that the viscera and the 
ganglia of the sympathetic nerve distributed upon them are at once 
the organism of nutrition, circulation, and the physical receptive life, 
and that of the affections and spiritual intuition. 

Our common language witnesses to this ; we speak of the glow of 
affection, and the Light of Truth or intelligence, of a warm heart 
and a clear head ; and the stronger and more rapid pulsation of the 
heart, the flush of color in the face, with physical warmth beginning 
in the chest, and extending to the whole surface, are perfectly sensi- 
ble to us in meeting those we love. 

On the other hand, we may easily observe the dependence of the 
social affections on physical comfort. The passions, it is true, are 
not extinguished or eliminated by cold, or darkness, or privation, but 
their genial manifestation is suppressed. 

Mark the magical change in a party of friends who, after ex- 
posure to the bleak winds, traveling in a cold, dark night, find them- 
selves housed before a brilliant, blazing fire, which thaws the current 
of song, and mirth, and social interchange of mind, together with the 
icicles on their locks, and the snow upon their great coats. Here 
physical light and heat awake their corresponding elements of spirit- 
ual light and heat. Still more deeply we shall feel this analogy as 
we proceed to examine the effects or ultimation of heat and light, and 
of love and truth in their creative action. 

How does spiritual heat or affection manifest itself toward the ob- 
jects of our love? Naturally, in the production of uses or benefits. 
Love arrests the roving steps of the hunter, and lays his spoils at the 
feet of his bride, and familism turns him into a farmer, builds the 
cabin as the wild bird its nest, and brings forth by tillage the fruits 
of the earth to provide for the wife and the callow young brood. 
2 



18 THE TRINITY. 

And how does the Sun prove his bridal with the Earth ? What are 
the results of physical affection, or the chemico-vital action in which 
heat and light ultimate themselves 1 We see the evolution of germs, 
the creation or production of manifold forms of practical use and 
beauty in the vegetable and animal kingdoms, wherein under the 
same passional influences, the Earth yields all classes, orders, genera 
of grains, roots, flowers, fruit, wild and domesticable animals ; and 
man intervenes to complete this work of creation, by cultivating and 
rearing the species and varieties of each adapted to his wants and 
pleasures, and providing for his affections a home-sphere, and mate- 
rial basis of interests. 

But how fares it with those who must travel on through the long 
winter night of social destitution — with the perishing ones who never 
know comfort? With the dwellers in damp and reeking cellars 
whence misery excludes at once the light and warmth of the Solar 
ray, the refinements of affection, and the opportunities of mental cul- 
ture? How is it in those nests, piled on our narrow alleys, ob- 
structed by hills of ordure, where the poor are crowded upon each 
other in common annoyance, gnawed by hunger and anxiety, tortured 
by disease and misfortune, demonized by cheap poisoned liquors, in 
whose intoxication they seek a few hours of oblivion, beholding in 
each other the stamp and reflection of the same degrading circum- 
stances which victimize themselves, mutually tempted and exposed 
by night or day to theft and violent collisions — are these likely to love 
each other very dearly, to assuage by forbearance and spiritual re- 
finement, and the illusive charms of philosophy, the anguish of their 
lot? No; we have here truly pictured, in the moral world, that 
night and that winter, that reign of Ahriman the Dew, or Evil one, 
and absence of the beneficent luminous Solar principle, whose natu- 
ral type the old Magians recognized in their mourning solemnities for 
the passage of the Sun into the Scorpion and Serpent — Zodiacal signs 
of the Autumn and Winter, when the night grows longer than the 
day, and the cold destroys or withers the beneficent creations of the 
Spring and the Summer. 

The principles of incarnation thus established open to us free pas- 
sage from the material to the spiritual, and from the spiritual back 
again to the material world. I hope that students of Swedenborg 
will forgive me for not pausing here to illustrate those discrete de- 
grees which exist between the two spheres, and to which the order 
of influx is related. Their discreteness or distinctness is obvious 
enough, and has already been so exclusively insisted on by the ascetic 



THE TRINITY. 19 

churches, as to have obscured in men's minds the equally important 
fact that true influx from the spiritual plane requires the true order 
of the corresponding plane of material reception. 

THE CONJUNCTION OF HEAVEN WITH THE AVORLD IS EFFECTED BY CORRE- 
SPONDENCES. 

There are three heavens, according to Swedenborg: the highest, or third 
heaven, which is the heaven of Truth from Good ; in this heaven the Celes- 
tial or Passional principle is the ruling law of life ; the second, or middle heaven, 
which is the heaven of Good and Truth ; in this heaven the Spiritual or Intel- 
lectual principle rules ; and the first, or lowest heaven, which is the heaven of 
natural delights ; in this heaven the Sensitive principle is the ruling law of life. 
Each of these heavens has a surrounding atmosphere containing the heat and 
light of the Spiritual Sun, and carrying them onward from the highest to the 
lowest heaven, and finally to the natural world, where they are received by the 
natural sun, and, by his instrumentality, complete the process of Creation. The 
natural world is therefore the firmament or basis of all the heavens ; and being 
their basis, or the effect of their united action, it contains them all in their full- 
ness, for, " the Degrees of altitude, in their ultimate, are in their fullness and 
power; for they are in their effect, and every effect is the fullness of its 
cause." — Divine Love, No. 217. 

The three heavens, that is, the Celestial heaven or the heaven of Love, the 
Spiritual heaven or the heaven of Truth, and the Natural heaven or the heaven 
of Uses or natural delights, are united with each other by Correspondences. All 
Correspondence is effected by Influx from the higher to the lower, or from the 
internal to the external. I love a woman and am desirous of symbolizing my 
love : If I am a poet, I breathe my passion into verse ; if I am a painter, I 
embody my affection in some beautiful form ; if I am a lover of flowers, a bou- 
quet may seem to me the fittest representative of my tenderness. In either of 
these cases, the effect of the passion is its exact correspondence, and the result 
of an influx from the Passional into the Intellectual and from the Intellectual into 
the Bodily principle. This order of Influx is the order of the Heavens ; the 
Celestial heaven flows into the Spiritual and the Spiritual into the Natural, 
which rests upon the Natural world as upon its basis or firmament. The Nat- 
ural world being the result, and therefore the continent of the united powers 
of the heavens, has within it an endeavor to return to, or to join itself to the 
cause ; it has a power and an endeavor to produce all the things of Love, all 
the things of Truth, and nil the things of Use or Delight. The animal, veg- 
etable, and mineral kingdoms are the complex of all those things of Love, Wis- 
dom, and Delight. But the earth has simply an endeavor to conjoin itself to 
the heavens ; the conjunction itself must be effected by man. To effect that 
conjunction, he was placed upon the earth, and his Terrestial Destiny may, 
therefore, be expressed in this simple formula : 

" The Cultivation of the Globe according to Divine Order." 

It is evident that the conjunction of the globe with heaven is of a compound 
nature ; it is realized externally by means of the principle that presides over 



20 THE TRINITY. 

Creation, and which has its origin in the Spiritual Sun ; and internally by 
means of the cultivation of the globe according to Divine Order. 

The nearest intermediate principle by which the earth is conjoined to heaven,, 
is the atmosphere. According to Swedenborg there are three atmospheres, 
the highest of which receives the vivifying action of the Spiritual Sun, through 
the instrumentality of the Material Sun. This vivifying influence it transmits 
to the lower atmospheres ; by the lowest of which it is finally communicated to 
the globe. 

These three atmospheres are related to each other as passion, intellect, and 
body : 

Passion being the life-principle, Intellect being its form, and the Body its 
effect or ultimate manifestation. 

Hence the atmosphere immediately surrounding our globe, is the effect of 
the second and third atmospheres, and is for our globe the nearest vehicle of 
life, by means of which the various determinations of power inherent in the 
Spiritual Sun, acquire a hold upon the soil, and, by assimilating it to their es- 
sence, are enabled to constitute their existence in visible and tangible forms. 
Our planet may, therefore, be considered as an androgynous being, 

The soil typifying the female principle, or the recipient of life ; 
The water typifying the male principle, the conductor of life ; 
The light and heat of the sun being the exciters of the life, which is im- 
parted to our star and to all other stars from the Spiritual Sun. 

Let me briefly show that man has been essentially fitted for the fulfillment 
of his destiny, and that out of his destiny he meets as much evil and oppres- 
sion, as in the accomplishment of his destiny he finds heavenly bliss and liberty. 

As the Natural world is the effect, and, therefore, the continent of the 
heavens, so is the man of the Natural world the effect of the Angelic principle 
of those heavens. Man's Passional principle flows into him from the Angelic 
principle of the Celestial, man's Intellectual from the Angelic principle of the 
Spiritual, and man's Sensitive principle from the Angelic principle of the Nat- 
ural heaven. 

" All animals, the greater and the lesser, derive their origin from the Spirit- 
ual Principle in its ultimate degree, which is called its natural degree, man 
alone from all the degrees, which are three, and are called the Celestial, Spirit- 
ual, and Natural." — No. 346 of Divine Wisdom. 

Man, therefore, is a conflux of every order of heavenly power ; he is a type 
of heavenly Goodness and Wisdom, and has within himself the means, and, as 
Goodness and Wisdom must ultimately triumph over evil and falsehood, I 
would say that there is within him a necessity to realize upon this earth the 
harmonies of all the heavens. And, as the globe itself is the foundation upon 
which all the operations and developments of humanity rest, and, therefore, a 
most essential, nay, the most necessary element in the realization of that hea- 
venly harmony, it follows that the nature of this globe, its productive energies, 
and their present results in the three kingdoms of nature, must be so essen- 
tially adapted to the operations and developments of the souls of men, that any 
affection of the soul, any manifestation of the soul's life, must be able to find 
among the present or future forms of this earth's varied life, a conjugal partner 



THE TRINITY. 21 

as it were, a type in which the affection sees itself reflected, to which it clings 
with fondness and energy, and without which it would inevitably perish. Thus 
it is that "all things of the created universe, viewed from then- uses, represent 
man in an image." 

" When Truth in the ultimate of Order corresponds to Truth Divine, then 
this Truth is supported, for then they act in unity ; for interior things are con- 
joined with exterior, and at length with ultimates by correspondences; in this 
case the first truth has strength in the last, for it is in this and acts by it ; but if 
there be not correspondence, there is disjunction ; hence the first truth has not 
strength in the last." 

No. 212. " As to what specifically concerns the Form of Heaven, and how 
it goes and flows (vadit et fluit), this is incomprehensible even to the angels : 
some idea may be conceived of it from the form of all things in the human 
body, examined and explored by a sagacious and wise observer; for it was 
shown above in their proper articles, that the whole heaven constitutes one 
man — No. 59 to 72 — and that all tilings which are in man correspond to the 
Heavens, No. 87 to 102. How incomprehensible and unsearchable that form 
is, is evident only in general from the nervous fibres, by which all and each of 
the things are fastened together : what they are and how they go and flow 
(vadunt et fluunt) in the brain, is by no means visible to the eye, for innumer- 
able ones are there so folded together, that taken together they appear as a 
soft continuous mass, when yet all and each of the things which are of the will 
and understanding, flow most distinctly into acts according to them ; how they 
again unite themselves together in the body, is manifest from the various folds, 
as those of the heart, of the mesentery, and others, and also from the knots 
which are called ganglions, into which several fibres from every province enter, 
and mingle themselves together; and being otherwise conjoined, they go forth 
to their functions, and this again and again ; besides similar things in every vis- 
cus, member, organ, and muscle. He who surveys those fibres with the eye 
of wisdom, and the many wonderful things there, will be utterly astonished ; 
and yet the things which the eye sees are few, and those which it does not see, 
are still more wonderful, because in interior nature. That that form corre- 
sponds to the form of heaven, appears manifest from the operations of all things 
of the understanding, and the will in it and according to it; for whatever a man 
wills, passes spontaneously into act according to that form, and whatever he 
thinks, pervades the fibres from their beginnings even to their terminations, 
whence the senses; and because it is the form of thought and will, it is the 
form of intelligence and wisdom. This is the form which corresponds to the 
form of heaven ; hence it may be known, that such is the form according to 
which every affection and thought of the angels extends itself, and they are so 
far in intelligence and wisdom as they are in that form. The form of heaven 
is from the Divine Human of the Lord." 

" All things which are in the mind of man, are arranged into series, and as it 
were, into fascicles; and into series within series, thus into fascicles. That 
such an arrangement has place, is evident from the arrangement of all things 
in the body, where fibres appear arranged into fascicles, and little glands into 
collections of glands, and this in the body throughout ; still more perfectly in the 



22 THE TRINITY. 

purer parts which are not discernible by the naked eye ; this fasciculation is 
principalry presented to view in the brain, in the two substances there, one of 
which is called cortical, and the other medullary; the case is not unlike in the 
purer principles, and at length in the most pure, where the forms which re- 
ceive them are the very forms of life ; that forms or substances are recipients 
of life, may be manifest from singular the things which appear in the living ; 
also that recipient forms or substances are arranged in a manner the most 
suitable for influx of life ; without the reception of life in substances, which 
are forms, there would not be given any living thing in the natural world, nor 
in the spiritual world ; series of the most pure stamina, like fascicles, are what 
constitute those forms." 

" As the External acts or is acted upon, the Internals also act or are acted 
upon, for there is a perpetual confasciculation of the whole. Only take in the 
body some common covering, as for example the pleura, which is the common 
covering of the breast, or of the heart and lungs, and examine it with an ana- 
tomical eye, or, if you have not made this your particular study, consult anat- 
omists, and they will tell you, that this common covering, by various circumvo- 
lutions, and afterward by exsertions or derivations from itself, finer and finer, 
enters into the inmost substance of the lungs, even to the smallest bronchial 
ramifications, and into the follicles themselves, which are the beginnings of the 
lungs : Not to mention its progression afterward by the trachea to the larynx 
toward the tongue ; from which it is evident, that there is a perpetual connec- 
tion of the Outmost with the Inmost, wherefore as the Outmost acts or is acted 
upon, so also the Interiors from the Inmost or Intimates act or are acted 
upon."* 

Now, speaking Concretely or of Spiritual and Material facts in 
their natural connection, we observe of the Caloric element that it 
is as intrinsically synthetic or convergent in its tendencies, as the 
Cabalistic principle is analytic and divergent. 

But Caloric separates the particles of bodies, increases their vol- 
ume, and by its employment in converting solids into fluids and fluids 
into aeriform bodies, becomes an explosive agent. Is not this prop- 
erly divergent rather than convergent action 1 It is, on the contrary, 
in proportion to cold or the absence of heat that particles tend to 
approach fluids to solidify and solids to condense. This is indeed 
the visible appearance, but in reality caloric only develops in bodies 
their natural tendencies or affinities. The explosion of gunpowder 
is the expression of suddenly awakened elective affinities, between 
its elements, and the great expansion or separation of the particles 
of the original solid is only the natural state or relation in space of 
the gases developed. Caloric produces no vacuums, on the contrary 

* From Dr. Hempel's admirable work on the " True Organization of the New 
Church." 



THE TRINITY. 23 

it fills space with the most subtile and active forms of matter, and 
the term centripetal justly applies to it, because it develops and 
energizes those elective affinities inherent in their atoms, and causing 
their varied combinations. Thus a society existing in a state of pas- 
sional calm, by the simple cohesion of interests may explode and be 
widely scattered by a sudden development of love, or of warm per- 
sonal affections, according to the elective affinities of its members ; 
but it is not the less True that higher forms of union exist after 
than before this resolution of social elements. 

I invite physicians to verify or disprove my conception of this mat- 
ter, by ascertaining what relation the development of heat sustains 
with the attracting pole of the magnet. Facts of this class may 
enable us to identify caloric with the centripetal attraction which 
clusters the planetary family around the solar hearth, and gradually 
subdues the eccentricities of the comets. 

In music we call the analogous principle Accord, and its effects 
harmonies. In the camp it is the corporate bond of the regiment, 
of the army. In administrative government it is the federal or 
federative principle of union. In religion it is the fraternity of all 
the children of God. In our social relations it is manifested in the 
four spheres, of ambition, friendship, love, and the family tie. 

It is then variously named as the combining, fusing , synthetic, 
accordant, passional, caloric, centripetal, and active principle 
of the Trinity. Finally we arrive at the electric or chemical ele- 
ment of the solar ray, manifested in the transformations of matter 
and the evolution of new forms, and corresponding with the practical 
energy of use, in the language of spiritual forces. This transform- 
ing power mediates between the eternal conservatism and consolida- 
tion and stasis, which would result from the uncontrolled action of the 
centripetal principle, and the irreconcilable disintegration and 
divergence, which would result from the uncontrolled action of the 
centrifugal principle. It may then justly be termed the balan- 
cing element of the Trinity, and in its transformations it appears to 
be peculiarly related to the plastic moulds of matter, the passive 
element in nature. In music it is known as modulation, which is 
due to its intervention between discord and accord. In politics or 
religion as transition, operating between the decomposition and re- 
composition of parties and sects. It stands as the ambigu between 
the keen intellectualist, always seeking differences and defining posi- 
tions, and the blind enthusiasm of the corporated mass, each indivi- 
dual of which merges his distinctive views in his confidence in the 



24 THE TRINITY. 

mass with whom he co-operates. If the Catholic church, consid- 
ered as the church of feeling or passion, without reason or intel- 
lectual light, represents the centripetal principle, and the extreme 
Protestant sects, such as the Unitarian be considered to represent 
the centrifugal principle of reason or intellectual light, without 
feeling or passion, then the Christian church, otherwise known as 
Unionist, Campbellite, or Church of the Disciples, may represent 
the balancing principles. These applications are not strictly correct, 
I merely use them as illustrations. 

It is then variously named— mediating, transitional, alternating, 
varying, interlocking, modulating, of balancing, and displays its 
social chemistry in reconciling the blind, underlying central principle 
of passion common to the masses, with the intellectual acumen of 
progressive spirits, who would otherwise fly off from the practical 
direction of affairs at a tangent into etherial space, and lose them- 
selves among the eccentricities of the comets. 

All that appears on earth is but the reproduction of passional 
tendencies and effects, which pre-exist in the world of suns and 
planets. All that the earth produces is conformable to the earth, 
and a fortiori to the solar system ; hence if we would enter the world 
of causes relative to those phenomena so apparent in the organic 
life of earth, we must become astronomists. 

The Sun is not only a luminous body but also a spiritual hierarch, 
impelling and harmonizing by attraction his own movements and 
those of the planets of his system ; distributing attractions to all the 
creatures animated by his life, and drawing to him all that floats 
within the ocean of his rays at once, materially and passionally. 
These planet souls love, and approach or separate and repel by their 
double polarity : and amid their manifold and changeful combinations 
gravitate constantly around their Solar Pivot, having the instinct and 
perhaps the conscience of their mighty passions, which are afterward 
individualized and expressed, in various degrees, in all the creatures 
which spring from the Solar action on the planetary surfaces, and 
from the mutual interchange of Stellar and planetary aromas. The 
Sun impels their movements and co-ordinates their relations conform- 
ably with the universal mathematics. They act and are acted on by 
mutual attractions, of whose passional laws Ave are ignorant, but. 
whose material type Kepler has discovered to be direct as their 
masses, inverse as the squares of their distances, while the squares 
of the times of their revolutions round the Sun are proportional to the 
cubes of their distances from him. 



THE TRINITY. 25 

Specific attractions, inherent to individual planetary characters, 
determine their conduct and positions in accordance -with their pas- 
sional titles. Thus we see the immense Jupiter, Saturn, and Her- 
schel, occupying the most distant orbits, while the smaller masses of 
Mercury, Venus, and the Earth, revolve nearest the Sun, so as to 
give a symmetry and equilibrium in the Serial arrangement of our 
System, and, by the greater mass and more numerous satellites of the 
distant planets, to effect a sort of counterpoise in movement to the 
immense mass and force of the Solar centre, with the smaller planets 
in its vicinity. The result proposed may be to obtain, for all, the 
largest possible and most unobstructed share of the Solar influence 
consistent with their distances, and vice versa, the Sun of theirs. 

Were the largest planets nearest the Sun, the smaller planets 
would be longer in eclipse and shade, obstructing their vital functions 
and aromal relations. 

As an effect of individual character, we see the Satellites of Her- 
schel moving around her from east to west, while those of all the 
other planets move from west to east. 

By virtue of the Centrifugal principle, each planet manifests its in- 
dividual character, specific affinities, exclusive preferences, peculiari- 
ties of movement, and idiosyncrasy of mineral, vegetable, and animal 
types, with perhaps others of which we are ignorant. 

By virtue of the Centripetal, they form groups, and move socially ; 
each Cardinal planet with its Satellites in combined group, and the 
Solar Series entire, forming one group of superior order. 

By virtue of the Balancing principle, perpetual change and reno- 
vation is secured to each, by varied exposures and relations which 
each season of its year and each hour of its day give it, with the Sun 
and with its sister planets and satellites. 

This passion of periodical alternation receives an immense devel- 
opment in Saturn ; which, although a thousand times larger than our 
Earth, turns upon itself in a diurnal revolution of 10 hours and 12 
minutes. ( Vide Bernardin De St. Pierre Harmonies de la Nature.) 
The changing bands upon its, surface, as on that of Jupiter, prove 
that the Sun gives there as here alternate summers and winters. Its 
distance from the Sun may be not only compensated by the peculiari- 
ties of its atmosphere solids and fluids, but by the multiplied rever- 
berations from seven Satellites, each as large as our Moon, and 
a double concentric ring, 9,500 leagues in diameter, which have 
all compound revolutions, first round Saturn, then, with it, round 
the Sun. 



Zb THE TRINITY. 

Saturn's nearest moon would appear to our eyes eight times as 
large as our moon from the earth. 

Its rings produce around Saturn an effect like that of a double 
circle of petals round the disk of a flower, reflecting the light and 
heat of the sun. The distance of Saturn's ring from its globe is 
precisely equal to its width, which suffices to prevent its shade fall- 
ing on the planet at the obliquity of the sun's rays there. The two 
bands of its ring seem to be upon different planes. Herschel, look- 
ing obliquely between them, has seen a star beyond, and the solar 
rays thus pass through to fall upon its equator. They will also be 
reverberated by their mountains, whose existence we infer from the 
irregular shadows observed by Herschel. 

[These varied compensations are proper to Saturn, by virtue of the 
law of the contact of extremes, one of the most important in nature, 
and one of whose phenomena is the character and mission of Christ. 
Saturn with his rings and moons is modeled on the sun himself.] 

The ring represents the sun's luminous atmosphere, and the seven 
satellites the seven larger planets of the solar series. 

As Herschel, the last of the seven planets, is at a greater distance 
from the sun, so Saturn's last satellite is at a double distance from 
his next to the last. The solar rays are reflected and concentrated 
in the frigid zones by rings and moons, as in that of our earth by the 
long arctic moonlight, parhelias, and auroras. 

When the inhabitants of one of Saturn's hemispheres are in their 
darkest night, a double luminous ring appears upon their horizon. 
They see it from each hemisphere nearly of its natural size, for its 
distance from them is only equal to its diameter, and it has an incli- 
nation of 308 toward them. 

Despite the darkness of the night on their own surface, they dis- 
tinguish the ring which first catches the beams of dawn, as easily as 
a sailor coasting under the shore of an island perceives the distant 
mountains illumined by the sun. Thus they may see out of their 
own globe new seas, vast continents, long chains of mountains, and 
all the topography of a large planetary body. 

Seven moons rise beyond and crown it with lustre and majesty. 
The nearest, as large as our earth, at 42,000 leagues distance, ap- 
pears seven times larger than our moon ; the others diminish in size 
until the last, which at more than 800,000 leagues distance still 
appears one half as large as ours, and altogether revolving with dif- 
ferent degrees of rapidity, and in different planes, so conjugated that 
they never eclipse each other except in the moments of crossing their 



THE TRINITY. 27 

orbits. The finest waltzers among our belles and beaux have no 
movements so varied and graceful as these queens of the night, 
around the globe which they illumine and fertilize. 

By day the golden sunlight, mingling with the reflections of these 
moons, is like that which shimmers through the foliage of a forest, 
gleaming here and there against some mossy bole, or from the face 
of a sleeping stream. 

These changing moons rise in perspective with the starry sky, 
playing beneath the abyss of the eternal firmament. 

That double ring, with all its continents, seas, mountains, islands, 
and rivers, revolves before the eye every ten hours, conferring charms 
far more vivid than those we derive from reading in our chamber 
the narrative of a voyage to the South Seas, and making in an hour 
a mental tour of the globe. 

The man of Saturn may see on the two faces of his ring, effects 
like those which exist on our two hemispheres, and which no terres- 
trial eye can seize at once. Isles and mountains appear rising on 
both surfaces from the same base. With Herschel's telescope they 
might discern the trees, animals, and people at their labors, all oper- 
ating "by charm and in the Divine order, in this favored planet, whose 
material dispositions indicate the harmonies of its passional move- 
ment. 

It is likely that in Saturn they have long been rid of moralists 
and philosophers, and that they may be deficient in some hundred 
thousand volumes of contradictory recipes for individual salvation 
and damnation, pretending to show the paths of private duty and 
happiness, amid the social chaos and absurdity of incoherent inter- 
ests, isolated family households, and destructive competitions, which 
employ one half of the civilized people in ruining the other half. 

In all such moral perfections the people of Saturn may have much 
to learn of us. 

We, in our turn, may learn of them those universal laws of har- 
mony, in relation to which the passions of men, as well as those of 
planets, have been originally and are eternally inspired. We might 
learn from them the Confirmation of that discovery which the Social 
Genius of our own race has made within this century, and fired by 
the aspect of their happiness amid their spontaneous associative 
labors, varied in short sessions, amid all the refinements of luxury, 
with an organization that harmonizes individual liberty and develop- 
ment with the order of Society, and without the intervention of any 
arbitrary moral or legal Constraint ; we should hasten also to or- 



28 THE TRINITY. 

ganize our own industrial and Social relations in Series of Groups, 
and commence at last our long-deferred destiny of happiness on 
earth. 

On serene nights, when leaving some petty scene of business or 
pleasure, returning from those would-be social circles, where each 
has been veiling his real inclinations and character in mutual com- 
promise and concession, in order to obtain a semblance of Unity — 
opening the door, w T e have stood in mid-firmament, face to face with 
the celestial order of stars, moving in their Groups and Series with 
momenta whose conception paralyzes our feeble imagination, as their 
ends or purpose are beyond our intellectual ken. We reflect how- the 
diurnal reappearance of one of these stars, ninety-five millions of miles 
from us, energizes the whole immense and varied movement of our 
mineral, vegetable, animal, and spiritual world, with those of all the 
planets of our Solar System — that we see here in the populous sky 
only the great Star Chiefs of movement, whose operative groups of 
planets may well be lost to our eye in those inconceivable distances. 
We shudder with awful joy to feel how, by a contact of extremes of 
the greatest with the smallest, such a field of action is at one glance 
opened to us ; then the Soul leaps forth to meet its Star brothers, but 
vainly, as the child puts forth its hand to grasp the Moon, and pres- 
ently recoils with despairing anguish, as the halter of dull, dark mat- 
ter throttles it, and the incubus of earth presses it back in that fate 
which so long dwarfs, prisons, and environs it with a little individual 
body and mesh of cobweb relations, subordinating to the feeble or- 
ganic energies of one little brain that aspiration which feels itself in 
fellowship with the infinite universe. ! to throw off this mortal 
coil of details, whose vicious circle of unsatisfactory results only pro- 
vides for its own continuance. Here would I take my place as the 
Soul of a planet, of a Sun — conscious, by broadly permeating sympa- 
thies, of all the varied life of passion, instinct, temperament, intel- 
lect — of plant, animal, man, spirit, within the circuit of my sphere ! 

How mean are these mortal sensations limited to one individual ex- 
perience ! How paltry, as compared with its ideal, is the actual life 
and attainment of even Napoleon or Jesus ! 

Was it only to tantalize, that I, the part, have been permitted to 
contemplate with sense and intellect the splendid whole 1 If there 
must be individual persons merely, is there no escape, no issue, 
through which the Soul of a mortal can feel itself in harmony and re- 
ciprocated consciousness with planets and suns ? Is it only in the 
quickly passing illusions of sentiment, in the unsustained flights of 



THE TRINITY. 29 

imagination, in the abstractions of astronomical mathematics, or the 
cumulated details of geology, that we can become feebly aware of 
what is passing around us, and of the spherical powers that shape our 
destinies. 

Where is an issue, a clew, a ladder from earth to heaven, where 
angels are ever ascending and descending 1 What common term be- 
tween spirit and matter, between the individual and the universal, 
the part and the whole, man and the firmament of powers 1 

" Ye stars, which, are the poetry of Heaven, 
If in your bright leaves we would read the fate 
Of Men and Empires, 'tis to be forgiven, 
That in our aspirations to be great 
Our destinies o'er leap their mortal state, 
And claim a kindred with you ; 
For ye are a beauty and a mystery, and create 
Such love and reverence from afar — that 
Fortune, fame, power, life, have named themselves a Star. 

Not vainly did the early Persians make 
Their altars the high places, and the peak 
Of earth o'ergazing mountains, and thus take 
A fit and unwalled temple, there to seek 
The Spirit, in whose honor shrines are weak 
Upreared by human hands." 

Not vainly did the Egyptians watch the flowers that bloom beneath 
each star, and record its course in the celestial horizon by the 
phases of its growth and decline, or notice that the onion, each lunar 
month added another coat to its bulb — while the grapes put forth 
another joint, and the palm trees a new cluster of leaves or fruits. 

Not idly did the Astrologer compute the destinies of mortals and 
the conjunctions of planets at their births, and their star-houses, 
" not made with hands, eternal in the heavens." 

In the details of these applications, they may indeed have widely 
erred. I am as little the defender as the accuser of judicial astrol- 
ogy, of which I know nothing. But the central fact is here, that the 
life of all particular creatures inhabiting the surface of the earth, or 
other, planets, or suns, must be conformable to the general collective 
life of those planets and suns which, as the agents of God, have en- 
gendered them, and that the neuter or mathematical principles are 
the same for all orders of being. The laws of Gravity, of Cohesion, 
of Affinity, and other forms of the same Unitary Power — which is no 
other than the will of God — are true alike for the material and for 



30 THE TRINITY. 

the spiritual spheres of life, and for solar systems and individual per- 
sons ; and if, by clearly understanding and organizing in our life and 
social relations the mathematics of Nature, we can bring our wills ac- 
tively into unison with the laws of Nature or wills of God, we can 
thus bring down the heavens upon earth, we shall then have no longer 
merely the neuter harmonies of the intellect with the divine Wisdom, 
whose distributions it comprehends, but an active and impassioned 
harmony of living will with living will, with all the ministers who co- 
operate with us in the hierarchies of heaven or earth, from the star 
to the flower, all vivified and impassioned from the same Divine 
Source, and all in their tributary individualities re- composing the per- 
fections of a concrete Unity. 

If we wish, then, according to the prayer of Jesus Christ, to real- 
ize on earth the kingdom of heaven, and to restore to God His free 
will here, so long compromised by the martyrdom of attraction in our 
incoherent, wasteful, and conflicting habits of agricultural and do- 
mestic management in civilization, it is clear that we must conform 
them to the mathematical or neuter principles, which are the same 
for every harmony, whether of planets, atoms, musical notes, archi- 
tecture, painting, gastronomy, and the passions of men in their social 
relations, and to which God co-ordinates all His works as to a com- 
mon term between Him and matter. 

To make it the easier for us, God has not left the mathematical 
principles in a cold neuter state for us. He has here exercised His 
prerogative of impressing attraction, He has impassioned us su- 
premely for the Serial order and its mathematical distributions, 
which will make the happiness of all of us as soon as they are 
applied collectively or in association. This we shall proceed to 
illustrate. Hence, even their subversive or destructive activity 
makes the life of our present society. What are Commerce and 
Politics but exhibitions of Cabalism ; what are our church congrega- 
tions and camp meetings, our assemblies for public amusements, and 
even the fury of our mobs, but the blind enthusiasm and passionate 
accords of the centripetal principle ; and what is our idea of a life 
of pleasure, of foreign travel, of refined leisure, but the gratification 
of the balancing, butterfly passion for variety, insinuating its probos- 
cis into the secret recesses of every flower's nectary ; this moment 
swearing eternal devotion, and the next one again on the wing? 
What is that restlessness which urges the energetic Anglo-Saxon, 
Italian, or Frenchman to circulate over the world and carry their 
arts and sciences among every nation, but the balancing passion of 



THE TRINITY. 31 

change seeking its expression % Is it not time, then, to apply these 
passions to the true organization of labor in the serial mechanism 1 

Labor can be truly organized only by the application of these three 
distributive passions or principles of mathematical harmony common 
to all the Spheres of Nature where good order exists. 

The Divergent or Centrifugal character here takes the hue of Ca- 
balism. 

The Convergent or Centripetal force takes the form of the social 
and industrial group, and the Balancing principle oscillates in Short 
Sessions and periodical alternations. 

The Centrifugal force, proceeding from the basis of individual char- 
acter or idiosyncrasy, requires in labor free choice or respect to the 
elective affinities of each for functions and associates ; it next ener- 
gizes each group movement by partisan rivalry, in upholding its in- 
terests and the perfection of its processes against those which come 
into nearest comparison with it. 

Thus the rivalry between groups cultivating contiguous varieties 
of the strawberry or melon, or between two groups in the same 
kitchen department whose work is compared on the table, becomes a 
strong motive for them severally to refine and perfect their work, 
and stimulates the corporate spirit in each. 

A vast amount of wretchedness and chronic deterioration of soul 
and body results from the compression of the Centrifugal principle, 
from that poverty-stricken moralism and arbitrary contempt of na- 
ture which force men and women into functions unsuited to their 
characters and tastes, which cuts man to fit things, instead of adapt- 
ing things or functions to specific indications of personal character. 

Free choice of employments, which provides, on the one hand, for 
individualism and spontaneity, leads, on the other, to the corporate 
spirit of union with those whose predilections accord with our own, 
and who meet us on common ground in attractive la,bors. 

The combined order, by its system of miniature workshops and 
garden cultures, develops the industrial tastes of children from an 
early age, and thus renders real that free choice of occupations which 
would be little better than a mockery if accorded to civilized or bar- 
barous men and women, who are ignorant and awkward about nearly 
every thing beyond the single trade or few particular functions to 
which they have been exclusively habituated. A Sybilline corps, 
comprising those who have the gift or aptitude for teaching by exam- 
ple and precept, attend on the children and neophytes, who come to 
visit such or such a group in its labors, assist them in their first at- 



32 THE TRINITY. 

tempts, observe where their true capacity lies, and encourage the de- 
velopment of their vocations. The aged, who are better fitted to in- 
struct others than to work actively themselves, and who, from their 
habit of frequent repetition, are peculiarly adapted to the ignorance 
of childhood, which needs line upon line and precept upon precept to 
grave upon the tablets of its memory the principles of new arts — -the 
aged will figure patriarchally in the Sybilline corps, and concur to 
form the characters of their grandchildren and great-grandchildren. 

Every one who follows freely the bent of those attractions by 
which God has related him or her with the earth-forces, is a limited 
co-operator with himself in the refinement and perfection of some 
particular product of art, and comes thus into the conditions of influx 
for his own life and health. Do your work, and strength shall be given 
you for it ; but see that it be truly your work, and not another's, for 
there is no communism about Nature ; she has no pity for those who 
mistake themselves for somebody else. The place of each is pre- 
pared at her board, duly numbered and labelled, in adaptation to his 
title of character, and if he takes any other he may chance to dine 
upon potato skins and herring bones under the table. 

Society, therefore, is guilty of high treason against sun and earth, 
and of criminal oppression toward the individual soul, if it prevent 
the free expansion of all vocations and practical liberty thence re- 
sulting. 

The Centrifugal principle manifests itself in the human soul and in 
societies, as the analyst and cabalist. It discriminates, critizes, cal- 
culates, emulates, and intrigues. 

Its intellectual faculties take cognizance of progression, or the re- 
lations of cause and effect, order, time, and events, similitude, and 
difference. It refines by analysis and comparison. 

It predominates in the logician and the critic, as the Composite in 
the poet and the artist. 

In its action in society, it divides the mass into its component 
elements, and develops their specific character as groups or sects. 
It requires division and subdivision of labor in every department, 
thus implying the co-operation of large numbers. It prizes the doc- 
trine, group, or pursuit, and that particular branch of it which it has 
selected, above every other with which it compares, and schemes to 
obtain for it the highest rank. (This scheming implies the tone of 
secretiveness.) It stimulates and refines the products of industry, 
art, and science, through rivalries of groups forming a unitary series, 
interlocked by the the Papillon, which interchanges their members, 



THE TRINITY. 33 

and fused by the Composite in the formation of other groups. In 
the Phalanx, where interests are harmonized and industry is co-op- 
erative, it promotes the general welfare by " the spur of industrial 
intrigue." 

In the human aggregations of Barbarism and Civilization, where 
interests are antagonized, and industry isolated and competitive, it 
injures the merchants or the railroad companies in their efforts to 
break each other, or confines the artist and the mechanic to the 
special processes or trade-secrets in which they have been educated, 
indisposing them to seek, acknowledge, or practice the methods of 
others, from which they might derive advantage. In science and in 
religion it opposes the spread of truth, causing each sect to shut its 
eyes to all light out of itself, and even to persecute to the death 
when it has the power. It is this which now causes such destruction 
of health and life, by preventing the mass of physicians from looking 
for any thing beyond the circle of their limited experience, and in- 
vestigating the new departments of homeopathy, the water-cure, 
and magnetism, which, in developing and adding to the elastic vital 
power, constitute a positive medicine, while the allopathic system, so 
far as it has any distinctive character, simply resists evil, repelling 
the symptoms by drugs, which excite a morbid state contrary to or 
different from that existing ; and is after the fullest admission of its 
powers, entitled only to the position of a negative medicine. The 
integral or composite medicine must appreciate and classify all ther- 
apeutic forces, and in the combined order, the cabalist sentiment 
will, cause the different medical sects to co-operate for the extirpa- 
tion and prevention of disease. 

Suppose a hospital divided into wards, each containing a given 
number of patients, in whose distribution, age, constitution, and spe- 
cific diseases should be equalized as nearly as possible. Assign each of 
these wards to a group of physicians elected from their respective sects, 
each group to possess the absolute management of its own ward and 
control over the resources of the hospital. The whole to be open 
during certain hours each day to visitors, with the usual restrictions, 
and open constantly to a committee elected by the city commis- 
sioners or legislature, to observe daily proceedings, and publish every 
month in newspapers a digest of the records of cures, deaths, and 
periods of illness in the different wards, in comparative tables. 
Minutes of each case to be recorded daily by secretaries appointed 
by a board, in which each medical sect should have one vote, and 
who should require an approval by three fourths of the votes. With 
3 



34 THE TRINITY. 

these fair and open arrangements, the cabalism of each group, for the 
honor of its sect, would develop its energy and science in an intense 
competition to acquire over other sects an acknowledged superiority, 
and whatever skill they possessed would be realized by their patients. 
The comparative excellences and defects of each mode of practice 
would be candidly presented to the public by its average results, 
registered by neutral inspectors. In a few years, during which the 
groups of representative physicians would have been changed — the 
sects in rivalry remaining the same — the chances of personal superi- 
ority in knowledge and skill would be equalized among them ; we 
should arrive at definite conclusions respecting their comparative 
merits, and when compared with the results of a ward in which the 
patients should have the advantages of good nursing and attention to 
diet, cleanliness, and so forth, without any other treatment — a ward 
for which many skeptics would not fail tb apply — we should also be 
enabled to decide respecting the positive merits and demerits of all 
who claim to be wiser than simple nature. The mutual acknowledg- 
ment of truth, whether voluntary or compelled, must also eventually 
lead to a better tone of feeling than now exists in the profession, and 
would force doctors to combine, for the good of their patients, the 
advantages of all methods discovered to them. It is only from the 
crime and misery which a perverted cabalism has hitherto caused, 
that we may conceive of the benefits which will result from its true, 
free, and natural development in the emulations of groups affiliated 
in industrial pursuits, either material or spiritual, when their in- 
terests shall be interlocked by the arrangements of the Papillon or 
alternating attraction, and fused by the Composite. 

For the healthy development of Cabalism, a number of characters 
and pursuits, sufficient to allow of minute subdivision, is indispens- 
able. It is constantly individualizing, and if the groups of a series 
do not stand near enough to each other to call forth its comparisons 
and emulations between them, it will display itself the more strongly 
within the groups, invading the province of the corporate sentiment, 
and creating disunion and jealousy where union and harmony are in- 
dispensable. On this point nature is inexorable. She wishes the 
largest possible social unity, and she will not accommodate herself to 
the mean and narrow views of the civilizees. 

That the Cabalist principle requires contiguity for the develop- 
ment of its discords and refinements, we may illustrate by the musical 
gamut, since " the passional system is an echo of all the accords es- 
tablished in nature ; or rather, all nature is the echo and the emblem 



THE TRINITY. 85 

of the passional principles, as God, in order to create the universe 
according to the laws of eternal justice, must have bodied forth Him- 
self in the creation, and consequently imaged there the twelve pas- 
sions which are His essence, and the plays of these twelve passions 
in all their possible developments," of which man created in the 
image of God, must, as the archetype of nature, be the concentrated 
reflection. 

In the musical gamut the first note will not accord with the second, 
but only with the third and fifth ; and the fifth is discordant with 
the fourth and sixth, and so on. 

" Let us suppose, in analogy, a series cultivating twelve species of 
peaches or pears, and adapting twelve groups and the pivotal to 
each of these species. In classing the fruits by contiguous progres- 
sion or resemblance, the accords and discords of the groups will be 
in the same relation as those of the thirteen notes of the gamut, as 
in the following table : 

GAMUT OF THE NOTES. 

ut re fa sol la 

ut re mi fa sol la si 

GAMUT OF THE GROUPS. 

2 4 7 9 11 

1 3 5 6 8 10 12 

" The contiguous notes not according in the musical scale, it will 
be the same with the gamut of twelve groups cultivating twelve grad- 
uated species. The group 5 will not agree at all with the 4th and 
6th. The species of peach which the two last cultivate being too 
near, too similar to the 5th species, their sectaries will have many 
pretensions, irreconcilable with those of the group 5, whose fruit dif- 
fers too little from their own. Each of the three will hold obstinately 
for his own peach, and will repute it superior. The group 5 will ac- 
cord well with its thirds, the numbers 1 and 8, and even with 2 and 
9 ; these four groups cultivating species quite distant in the scale from 
its own, and differing in forms and flavors. These species, although 
according among themselves, contrast pleasingly with the 5th. There 
will then be no contest for superiority between No. 5 and Nos. 1, 2, 
8, 9. 1 is in discord with 2, and 8 with 9 ; these contiguous groups 
of the series not according, just as in music a note accords with its 
thirds, fourths, and fifths ascending and descending, but not with 
those which are nearest to it. This incompatibility of contiguous 



00 THE TRINITY. 

groups is the main spring of their emulation. Every one seeks to 
gain for his favorite species the preference over the contiguous species 
which he does not cultivate, and whose groups are in rivalry with his." 

Between two groups rearing horses of a very different character, as 
the English race horse and the heavy draught horse, there could exist 
no rivalry. These two groups, having no pretensions which clash, 
praise each other's horses for their respective merits, and assist each 
other in the cabals of exhibition and exportation ; but there will be a 
very active rivalry between two groups raising two varieties of the 
race horse or draught horse, and it will become more intense as the 
varieties subdivide into particular breeds, and the breeds into fami- 
lies. Many a gentleman will sooner resent the imputation of a flaw 
in the genealogy of a favorite stud, than in his own family, and every 
spring and fall we see lives and fortunes staked upon the honor and 
excellence of a Priam, an Eclipse, and their lineal descendants. 

This cabalistic rivalry stimulates to the attainment of the highest 
perfection in the breeding and rearing of animals, the culture of fruit, 
and extends to every branch of industrial product as soon as all its 
subdivisions are developed and classified in the series of groups. 

" Partial discords are not to be feared, because the series is fertile 
in provisions for absorbing them, of which we have already mentioned 
the two pivotal, namely, the interlocking of the groups by the Papil- 
lon, which interchanges their members, and their fusion by the Com- 
posite in the formation of new groups. The series requires specific 
discords in order to organize its system of general accords. 

" This principle is quite opposite to that of certain philosophers, ac- 
cording to whose systems we ought to be all brothers, all united, for 
the love of morality and black broth. This general and impracticable 
union would be a monstrosity in Harmony, where unity can only result 
from the regular shock of rivalries and contrast of inequalities. If 
these discords did not exist, we should have to prelude by establish- 
ing them. All harmony springs from the combined development of 
the three distributive principles, of which the first is the Cabalist." 

In all movements tending to organized harmonies, discords, differ- 
ences, individual types of character must first be developed and assert 
themselves in opposition, before accords can be formed from their or- 
dered combinations. The formation of the crystal must be preceded 
by the thorough disintegration of the crude mass and its resolution 
into its radical atoms. It is from the divergent root-fibres pushing 
out in the dark earth, that the young plant springs green and lovely 
into the sunlight of heaven, to bear flowers and fruit, and type the 



THE TRINITY. 3T 

arborescent series. The discordant scraping and jarring of the instru- 
ments whose notes the musician is attuning to their clearest tension, 
must precede the orchestra's full burst of harmony. It was from the 
dark and void of incoherent chaos, that the spirit of God evoked the 
light and the teeming life of a beautiful creation. It is thus from the 
social chaos of Humanity, from Savage war, from Barbarous oppres- 
sion, from Civilized fraud, from the material and spiritual poverty 
which has individualized character in the most intense antagonisms 
of nations, classes, and sects, that the Passional Harmony of the true 
society must be born. It is only from Universal Incoherence that we 
can pass to Universal Unity, religious, political, and social. 

2d. The Composite Attraction. 1. In its influence upon the 
ideas or perceptions, it is creative or constructive : it combines the 
mechanism of a poem or a watch. 2. It combines occupations or 
pleasures. It would spiritualize a good dinner by wit and song : it 
heightens pleasure to the point of enthusiasm by gratifying at once or 
in rapid succession many senses and passions. It would spread the 
feast in a bower of roses ; and reclining on the sumptuous couch, en- 
rich the pauses with a wind-harp's melody, or full band of instru- 
mental music. It would call around graceful animals, the bird, the 
squirrel, or the favorite dog. It would be served by friends, and not 
by hired menials. It would use the sweet benefit of this occasion to 
gain a lady's favor, or to forward an industrial or a political intrigue. 
It might combine all these in a great family meeting at Christmas or 
Thanksgiving. It has a scale of eleven primary degrees, as it may 
multiply the eleven senses and passions into each other in composite 
action. 3. In its social or collective influence, it seeks to combine 
characters in groups or series, under the guidance of other specific 
attractions ; to harmonize the highest form of terrestrial visible life 
in human societies, as before, step by step, it clasped the mineral 
elements to form and beauty in the crystal, and caused proximate 
principles or organic elements to blush in the rose before rising to the 
highest type of harmony in the tissues and organs of the human body, 
where all lower types combine, repeated and exalted. 

Its social sentiment is an irreflective transport, excited among great 
bodies of men acting together; we know it only in perversion, as 
when parties are stirred up in revolutions or elections, or in an army 
on the field of battle. The Composite passion leads each to delight 
in the strength of his own mass, and to act with it enthusiastically, 
as the Cabalist leads each to belie, to cheat, to depreciate, and op- 
pose the party to which he does not belong. It is the Composite, 



38 THE TRINITY. 

which in Association will render every thing possible to the industrial 
armies, where many groups, many series, whole Phalanxes combine 
for some- great effort, as cutting through the isthmus of Panama or of 
Suez, or constructing the grand palaces of Harmony. In the uni- 
tary church, the unitary orchestra, in all harmonic combinations, it 
will develop itself in a spiritual enthusiasm — making man's daily life 
one great hymn of praise to his Maker. 

The centripetal force gives, in application to labor, the social 
group in accord among its members upon its particular function, and 
observing the unities of time, place, tone, interest, and purpose. 

Its value to health and vigor are immense. It sustains each indi- 
vidual by the magnetic impulse of the mass. We see its effect in 
armies, where the soldier in his corps surmounts obstacles, endures 
hardships, and performs exploits which seem often superhuman, and 
which become possible only through the exaltation or enthusiasm pro- 
duced by the accord of masses. This principle, hitherto only organ- 
ized in the destructive industry of war, is introduced by the phalanx 
into most of its functions of productive industry, to which it imparts 
that supreme charm and health condition of self-forgetfulness. 

When you are conscious of having a head or a stomach you are 
Sure they are ailing. When they are in the full activity of healthy 
functions, all particular consciousness of their existence is merged in 
a sense of general well-being or organic happiness. So it is with the 
individual man. His health and happiness are felt in his true rela- 
tions in the Society with whom he shares the harmonies of senses and 
affections, even those who seem most to isolate themselves, as the 
miser, the student, the author who writes for a public yet unborn, 
only choose their own method of relating their life and activity with 
their race ; they live for it and in it as much as others, often even 
more. 

Self-consciousness is to man a burden which he rejoices to be de- 
livered from. It is the uneasy sense of power that lacks expression, 
or it is the remorse or reaction from deeds his soul condemns, or it 
is the introversion of affections disappointed in their objects that turn 
to prey upon themselves and poison the organism by their reabsorp- 
tion. The same individual whose wretchedness, from one or all of 
these causes, is so intense that in an hour of solitude, walking through 
fair scenes of vernal or autumnal beauty, vainly asking consolation 
from the sunshine, the bird, and the chirruping grasshopper, he won- 
ders that the earth should not open to engulf him, and forbears to 
look upon the flowers lest his eye should poison them — that same in- 



THE TRINITY. 39 

dividual may be seen the next hour in a social circle of persons re- 
lated with him by the subtle ties of passional affinity, buoyant and 
radiant with happiness, displaying such varied stores of learning, 
thought, wit, originality, animal spirits, fertility of resource, and fa- 
cility of adaptation, that he seems to float in an ether above the com- 
mon ills and crosses of life. One would think that he could never 
be unhappy. Why this transformation 1 Because the accords of 
social affection are the conditions of influx for the divine life. In 
this relation the divine love and wisdom flow through us in words of 
truth and works of use, and the impassioned music of the voice tells, 
in that language which all creatures understand, my heart is at 
home and I am happy. It is the effect of this social accord, where 
we meet it in each group thus spontaneously formed from amid num- 
bers by the mutual affinities of its members, to combine the spiritual 
with the material elements of life, to give labor a soul and sympathy 
a body, to express affections in practical uses, elements nearly al- 
ways separated in civilization, where the connection of hired laborers 
in the same employment is an arbitrary accident based on no ground 
of sympathy in character, and where the social evening party, in the 
rare case that friends and lovers have met there, is but the illusion 
of an hour, resting upon no accord of interests and pursuits, a recog- 
nition of some diviner and more interior principle that has found as 
yet no expression in the practical business world. There is a divine 
fire in these social accords that burns out diseases from the organ- 
ism in the same manner that worms and parasitical animals are ex- 
pelled from the bodies of children as their bowels are restored to 
tone and vigor. Diseases are parasitical vegetations as cancer, or 
parasitical animals as worms, or parasitical aromas as the chronic 
nervous diseases that prey upon man's life. They disappear, some 
suddenly, others gradually, when the organic life is exalted in its 
functions by the play of composite passional and industrial relations. 
Many of the most depressing forms of dyspepsia and functional dis- 
eases of the abdominal organs vanish from the first hour, never to 
return so long as the social accords continue. 

The merely functional diseases of the pelvic organs and those of 
the brain soon follow them. The lungs are least amenable to social 
influences, but the whole body rises gradually into high health, and 
its structures, at first weak and inadequate to the exertions required 
of them by the unwonted influx of nervous energy, are nourished and 
fortified until the invalid becomes integrally robust. 

Joint-stock association of interests is imperatively demanded by 



40 THE TRINITY. 

the Centripetal principle. It will have the consolidation, or rather 
the concurrence and harmony of the three elements of industrial 
force, Capital the passive, Labor the active, and Skill the mathe- 
matical element. 

Joint-stock associations form the natural spheres in which all the 
other distributions of the laws of natural movement may originate 
and be sustained, but we must beware of supposing that association 
is alone to give us harmony, order, and happiness. These are en- 
tailed mathematically on our conformity to those forces which we 
have to-day examined in some of the spheres of nature, and which, 
did our limits permit, we should trace in the physiology of the hu- 
man organism itself. 

The balancing or alternating principle, which, in the movements 
of the earth, gives us summer and winter, spring and fall, day and. 
night, and all the intermediate variations, gives in application to 
social industry the mechanism of short sessions. 

Short sessions in labor constitute an element of high importance 
in the preservation of health and development of vigor and grace, 
all inevitably compromised by exclusive monotony in any action, 
even those most intrinsically agreeable. 

Monotony frets soul and body ; it enfeebles the organism, if the 
parts employed are of delicate structure, as the frontal lobes of the 
brain, in their intellectual or sentimental action ; or brutalizes the 
organism, if the posterior lobes and muscular force be in question. At 
the same time it indirectly occasions weakness, impotence, or morbid 
susceptibilities in organs or parts kept idle, and starved of their nat- 
ural stimulus and influx of life through the functions and uses in 
reference to which they exist. Hence the dumb giant, the puny in- 
tellectualist, the degradation of men into appendages of machinery, 
the specific diseases to which so many trades expose their artisans. 
Even such functions as gardening, which is considered eminently 
healthy, and which, indeed, possesses a sufficient variety in its details 
to prevent exhaustion, do not give that combined vigor, grace, social 
and intellectual development, which belong to the standard of true 
or integral health. 

The balancing, papillon, or alternating principle, is truly the phy- 
sician among the passions. Modulating from sphere to sphere, if 
secures equilibrium and internal organic harmony, at the same time 
that it interlocks groups by interchanging their members in its short 
and numerous sessions, combining intimately the interests and pleas- 
ures of all 3 and securing social equilibrium. 



THE TRINITY. 41 

Short sessions, "which prevent monotony and exhaustion, equally 
prevent the consequent excesses, such as gluttony and intoxication, 
to which the worn-out operative of civilization resorts, to gain an 
hour's stupefaction and oblivion of his troubles, or to light up, with 
the pale-blue hell-fires of alcohol, those darkened chambers of his 
soul, where the passional scenery of his harmonic destiny hangs 
veiled. The savage, the barbarian, and the civilizee, whose labor is 
a curse and life a burden, seek in the artificial fever and delirium of 
strong drink, to revive, alas! the sentiment of their omnipotence 
and of their universal fellowship in nature and society, inherent to 
the soul, in unison with God, but crushed out of it by drudgeries and 
by the overmastering yoke of " circumstance, that unspiritual god 
and mis-creator." 

The varied, lively, spontaneous, and social industry of the com- 
bined order, where every one passes from function to function, from 
group to group, among those he prefers, pursuing the objects of his 
choice with the companions of his choice, has too much of real spirit- 
ual pleasure to crave the excitement of strong liquors, and realizes in 
action those aspirations for a fuller unfolding of our powers and af- 
fections, which opium, wine, drugs, and strong liquors only cheat 
with subjective illusions. 

Our social sin against the principle of periodical alternations is 
little confessed by those mechanic and agricultural labors, which 
merely brutalize man without destroying his body in their monotony ; 
it is in our necessary operations upon poisons that we shall fin<J its 
most fatal reproof. To Caspar-Hauserize man, or woman, or child 
to commit soul-murder on him, her, or it, to reduce them to be tem- 
porary substitutes for a wheel, a lever, a steel spring, or a paving- 
ram, is only an incident connected with the imperfection of machinery, 
not yet considered as a moral offense, but rather as a mode of expi- 
ating moral offenses, as we may observe in our penitentiaries. 

To kill the animal man is, however, considered very wrong, except 
in war. The mortality observed among operatives in lead, mercury, 
and arsenic works, who, in civilization, where bread is so dear and 
life so cheap, are used up, like other material, without any compunc- 
tion (about an Irishman a month is the rate at lead works), depends 
more upon the method and arrangement of their labors than upon the 
matter operated upon. There are many other trades, each of which 
has its peculiar form of disease, more or less rapidly fatal by their 
mere monotony. There is nothing very venomous about cotton or 
linen shirting, and yet shirt-making is one of the most destructive to 



42 THE TRINITY. 

those young women who follow it as a trade, of all the branches of 
civilized labor. This is purely a result of monotonous confinement 
and absence of social excitement. Sewing, in the combined order, 
will form charming groups, working always in short sessions, in al- 
ternation and rest from more vigorous employments, either in or out 
of doors, enlivened by the converse of friends or by music, lectures, 
and recitations, and occupying a beautiful seristery, or tasteful suit 
of rooms, furnished with all the conveniences which the different 
branches of tailoring, millinery, and other needlework require. 

Even in operations on dangerous materials, with lead, mercury, or 
arsenic, health may be secured by first selecting persons whose idio- 
syncrasy of constitution renders them least sensitive to the emana- 
tions from these substances, and secondly, by short sessions in labor, 
which may even be reduced, in the most trying parts of the work, to 
one half or one quarter of an hour for each individual, the group be- 
ing sustained by the intervention of others, as in a battalion pressing 
on to storm a fort, whose front ranks, constantly swept away, are as 
rapidly re-formed. 

When we 'consider that a few mines and factories of mercury and 
arsenic suffice to supply the globe, it becomes obvious that no impos- 
sible number of workmen will be required to supply relays. 

" The sun in the heavens won't pause without change, 
But speeds on, o'er lands and o'er oceans to range ; 
The wave will not pause on the same lonesome strand ; 
The winds they go roaring with might through the land." 

. So in all nature, whether we regard the atom, alternately existing 
as an element of the crystal, the plant, the animal; the drop of 
water, now blended with the power of the ship-devouring billow, now 
fixed, itself a vast aerial sea, to some wondering insect eye, as it 
trembles in a tulip's cup ; now falling, a tear of emotion on some 
fair maiden's cheek — still thus, all " elements perpetual circle, mul- 
tiform, and mix, and nourish all things, varying to their great 
Maker's still new praise ;" so, likewise, man, owning in his nature 
the same law that causes the day to succeed the night, and spring to 
follow winter ; living in alternate phases of action and rest, mani- 
festing the law of periodicity in the pulsations of his heart, in his 
sleep, his hunger, his ha"bits, both animal and spiritual ; in the action 
of every fibre of nerve and muscle that compose his frame ; with 
man, the alternating passion is a necessity of organization. There 
is no pursuit, which for a few hours, in its periodical order, variety 



THE TRINITY. 43 

cannot render attractive to some one ; none which, however attractive 
in itself, monotony will not render repugnant to all. Man requires 
a composite variety : first, of occcupations ; secondly, of associates. 
Those in whom the passion is weak will content themselves with a 
few pursuits, a few sets of associates ; others only with a great 
number. The groups thus formed by the development of the alter- 
nating passion will be limited in their number only by the time de- 
voted by attraction to each of its pursuits. 

When w T e think of the combinations into which the twenty-six 
letters of our alphabet enter, in all the words of our language, obso- 
lete, modern, and yet to be coined, we shall be able to appreciate the 
number of serial combinations into which 1800 persons may pass, 
each drawn successively by each of the passions which in turn pre- 
dominate according to different ages, circumstances, and phases of 
character. Their number is, however, considering the time which 
each requires, out of proportion with the comparatively brief space 
of our present life. It points to a composite immortality, in which 
this life, and that which death unlocks to us, shall alternate like our 
sleep and waking. 

The Balancing principle, or Papillon passion, varying occupations 
and associates in the different groups which each person enters, 
modifies the structure of the series, and closely interlocks their in- 
terests by the numerous combinations of the human elements com- 
posing them. There can be no antagonism between the interests of 
the mechanical, agricultural, scientific, and capitalist classes, when 
the majority in each of them belong also to each of the others. 

Objections to this distribution will arise from the fact, that a man 
does best that which he is most accustomed to do, and that continual 
distraction in his occupations will prevent the attainment of excel- 
lence in any one. How little this excellence depends, however, on 
the length of time occupied in a special labor, we may understand 
from the skill and success of surgeons who are not engaged in oper- 
ating more than half an hour in the day. Many do not operate 
oftener than once in several weeks. God, in organizing us with many 
mental and moral faculties, and many groups of muscles, has express- 
ed His intention that they should have each its appropriate action ; 
and thus all their integral harmonic developments. Will provisions 
essential to this interfere with the excellence of industrial products 1 
Shall we expect a man to do his best work when he is compelled to 
labor all day, and for many weeks together, at a single unvarying 
species of toil, often one in itself unattractive to him ; or when he 



44 THE TRINITY, 

works under the impulse of attraction at something which he does, 
because he prefers it to any thing else, and just as long as this attrac- 
tion is sustained 1 Acid to this, that we take a pride in the excel- 
lence of what we do by our free will, but none in what the compulsion 
either of persons or of circumstances forces us to. The emulative 
cabalist feeling of each group is brought into play ; it excites them 
to surpass every other group in the same series or department, in 
the excellence of their product. This excellence, also, will secure to 
them the highest dividend in the distribution of profits. In the 
large industrial establishments of our cities, on the contrary, it is a 
common practice to turn off the best, most skillful, and practiced 
hands to make room for the labor of apprentices, who, in considera- 
tion of the privilege of learning the trade, -receive little or no pay. 

In reference to the first years of crude Association, formed from 
the distorted and one-sided elements of civilization, the objection to 
the Papillon distribution will be, to a certain extent, valid. The 
number of groups and of industrial departments, in which men, as wo 
now find them, can work to advantage, is very small. So far as the 
principle of interlocking the groups, by alternating their individual 
elements, is carried out in a new organization by the adult members, 
it will be at a clear pecuniary loss, which each will calculate his own 
ability to support. It is only in the second generation that the pe- 
cuniary advantages of alternation will begin to be appreciated ; as 
that will be composed of members educated from infancy to the prac- 
tice of many industrial vocations. 

The sacrifice of time, from this and other obstructions of the 
mechanism in the first years, and the reduced time of working, may 
be estimated to subtract about one half from the value of pro- 
ductive industry among the same number of individuals, compared 
with the compulsory labors of civilization. In full Phalanxes of one 
thousand to two thousand members, this will be much less the case, 
from the advantages of selection afforded by the great number of in- 
dustrial departments ; and it will be much more than compensated 
by the opening afforded for labor-saving machines, and by the econ- 
omies of unitary management as to fires, kitchens, etc., etc. ; but it 
is to small combinations an obstacle of great weight. 

While harmonizing the interests of the series, alternation guarr 
antees to our various faculties and sentiments, to all our attractions, 
such culture as will constitute for the individual an integral develop- 
ment, the sound mind in a sound body, and a happiness in which the 
pleasures associated with the healthy action of each faculty will be 



THE TRINITY. 45 

intensified by the frequently recurring stimulus of novelty. We 
now see its influence illustrated in the integral physical development 
of the athlete, who has given to all his groups of muscles both force 
and grace in their action, when contrasted with the clumsy and dis- 
proportionate power of the blacksmith's massive arm. 

We mark its influence in comparing a Milton, the soldier, states- 
man, poet, sage, and withal a man of glorious presence, with the 
sickly refinement of a Cowper. 

The Papillon passion is eminently the iEsculapius of the passions. 
This we instinctively recognize when we take a friend, broken in 
health or heart, to foreign countries. The change is in general, 
however, merely external, and fails of its object by its simplism. 
While men's hearts are shut to each other in cold selfishness, the 
poor wanderer will seldom find any new hearth of love. It is only 
in the large Phalanx home of Universal Unity, that, together with 
fresh climates and novel customs, he will obtain the composite va- 
riety of a new industrial, sensuous, and affectional sphere. 

The diseases of civilization are chiefly due to excess or to exhaus- 
tion, both consequent upon monotony of life. 

In its action out of the serial order, this passion for variety and 
novelty is peculiarly mischievous. "If the blind lead the blind, 
then shall both fall into the ditch," and if the physician himself be 
sick, what shall become of his patients 1 

Here, where man's energies are not yet crushed by the abject 
poverty and the arbitrary laws under which the laboring serf of other 
climes lies prostrate, but where our free institutions have not yet 
ripened their fruit, and a monotonous and repugnant system of in- 
dustry, inherited from the dark ages of poverty, ignorance, and 
servitude still fetters his nature ; it is here we should expect the 
passion for change, resisted by the monotony of the isolated house- 
hold, and the wearing toil of base necessity, to writhe in its wildest 
freaks. Here the spirit of unrest in politics, religion, industry, so- 
ciety, should burn in the feverish life, and stamp its haggard lines 
on our American features. 

In space, a bed between the oceans, and from Main to Mexico ; 
ice at our head, fire at our feet, a curtained arch of light standing 
at the same moment on the double prism of dawn and sunset, is all 
too narrow for eur fevered tossings. In occupations, free to follow 
each, though not to combine many, we see men impelled by the re- 
coil of this spring (denied an integral development by varied and 
attractive industry, where all their powers may be turned to profit), 



46 THE TRINITY. 

wasting brilliant energy in fragmentary effort, and passing, not al- 
ways in progressive order, through the farm, the school, the shop, 
the factory, daguerrotyping, lecturing, authorship ; leaving no u foot- 
print on the sands of Time" that the next wave may not efface, and 
too often illustrating the proverb that. " a rolling stone gathers no 
moss." 

Compressed at our meagre tables, it fills our streets with shops 
and huckster stands for all manner of abominations, assisting our 
other bad arrangements in naturalizing dyspepsia. 

Barred within the narrow caste of a family circle whose members 
are thinned, scattered, and estranged by the necessities of their live- 
lihood, we lose that God-appointed sphere of relationships of char- 
acter, where love, friendship, and ambition should wake an eternal 
music in the chords of our being. 

Denied the play of our affections, we are thrown back upon the 
senses ; not upon their higher developments in art — only open to the 
rich — but upon those which are common to us with the brutes ; is it 
strange that intemperance should be a characteristic vice of civiliza- 
tion, and that in the excitement of spirituous drinks, tea, coffeee, 
tobacco, and opium, we should seek some vent for the life suppressed 
in its higher manifestations % 

Liebig has shown from the connection of vital force, as of other 
forms of electricity, with oxidation and analogous chemical changes 
(the amount evolved being proportioned to the material undergoing 
molecular change), that this force, like others, is lost for one purpose 
in the ratio that it is expended in other purposes, and that a balance 
exists between the activity of intellection and muscular motion, and 
between them both and that of digestion, circulation, and the other 
organic functions ; thus proclaiming the unity of organic with animal 
and spiritual life. It is the consequence of this unity, and the con- 
verse of Liebig's proposition, that with a certain datum of vital 
energy, and certain forms or modes of attraction given for its mani- 
festation, the suppression in one direction necessitates a greater im- 
pulse to the channels left open. 

Now arises the question whose answer is the key to human destiny. 
How to convert the subversive into the harmonic expression of the 
attraction for variety, which regulates for all our other attractions 
the conditions of action ? Resistance to an attraction causes a sub- 
sequent development, or a perversion, intense in the ratio of that 
resistance. Fling a stone up into the air, it will not simply come 
down again to rest on the surface, but will bury itself in the sand . 



THE TRINITY. 47 

(attraction of gravitation). Grind and dissolve a handful of salt, 
and as the solution evaporates, you will find a more perfect and in- 
timate apposition of its particles in crystals : (attraction of cohesion). 
The longer you starve a creature, short of injuring its structure, the 
more intense will be its digestion and the quicker it will fatten after- 
ward : (assimilative attraction). 

It is in hours of silence and darkness that voices and spectra come 
from within " the past-haunted caves of the soul," and repeat them- 
selves upon our passive sense in dreams and visions : the longer we 
suspend the action of any sense, the greater becomes its suscepti- 
bility to impressions. When we would see in a dim light, we pre- 
pare our eyes by first shutting them : (visual and aural attractions). 

Who knows not that an ardent love, a high ambition, or devoted 
friendship, but gain new strength from obstacles opposed to them 1 
(affective attractions). 

As the converse of this proposition, we find that a surfeit or ex- 
cessive gratification of an attraction prevents its subsequent mani- 
festation in a degree proportioned to that excess. We grow blind 
by gazing at the sun, and are deafened by the cannon's roar. 

The cold bath, if judiciously managed, is a safeguard from the 
pulmonary scourges of our climate, by diminishing our sensibility to 
the weather. Highly seasoned food impairs our sense of taste, and 
we become blase or deadened by the very success of a love or ambi- 
tion which has rendered life monotonous. 

To convert the subversive into the harmonic development of at- 
traction, we must then avoid the results of both repression and 
excess. We must strike the medium which gratifies each, just to 
such an extent as to attain the equality of destiny with attraction, a 
state which is no longer one of action or motion, but of sensation or 
being. After attaining this point, which is the point of harmonic 
expression for each attraction in turn, we wish, through the attrac- 
tion for variety, to prevent destiny or gratification from exceeding 
attraction, and thereby depriving it of the conditions of healthy 
action at its next normal period. To effect this, we must at each 
point of harmonic expression or equality of destiny with attraction, 
call into play some other attraction, into whose channel the current 
of life (which always retains a constant ratio to the sum of the forces 
of all our attractions), shall be diverted by an absorbent substitution. 

Each group should present such varieties of character, taste, and 
function, as to form a centre and two wings — the wings addicting 
themselves to such departments of the labor or function as connect 



48 THE TRINITY. 

tliem with other groups. Thus, in the care of a fruit tree, the wing 
particularly interested in the process of manuring would assimilate to 
the functions of agricultural chemistry, while that attending to ir- 
rigation, would connect itself with those who managed the hydraulic 
arrangements of the Phalanx. Each group should contain at least 
seven persons, three for the centre and two for each wing. Each 
group is thus an embr} r o series, ready to develop into other distinct 
groups. Of a group cultivating roses for instance, we will suppose 
the centre of eight persons preferring the red rose ; the left wing of 
three, the white ; and the # right wing of four, the yellow. On the 
accession of ten new sectaries or members, the group may develop 
into a series, comprising three groups, one of which, cultivating the 
red rose, has a centre devoted to the moss rose, one wing to the 
Bourbon, and the other to the Victoria rose. Another distinct group 
will cultivate the varieties of the yellow rose, and another of the 
white. 

Industrial attraction requires minute subdivision in the various 
functions, so that their progressive resemblances and contrasts may 
give birth, among the devotees attached to them, to discords and ac- 
cords, like those which exist between the contiguous and remote 
notes of the musical scale and shades of color. This subdivision, 
already recognized in large manufactories , as of high importance to 
the rapidity or perfection of products, will in the culinary depart- 
ment develop consequences very agreeable to our epicures, whose 
fastidious tastes will become useful and praiseworthy by their coinci- 
dence with the variety of product in the garden or kitchen. The 
greater the number of groups formed by difference of taste, the 
higher will be the emulative enthusiasm or spur of industrial intrigue. 
Many persons who have little interest in a pursuit, will take a 
special fancy to some branch of it, as a fine lady likes to go into 
the kitchen, and prepare with her own hands some little delicacy, or 
a lawyer amuse himself with budding his fruit trees or rose bushes. 

La Bruyere, in his celebrated work on characters, has signalized 
humorously enough this discriminative tendency. He was right 
enough in ridiculing it as a mania, since its development is only use- 
ful in an organized society which understands how to rivalize, to in- 
terlock, and to fire with corporate enthusiasm many series of laborers, 
on the same domain. 

" The florist has a garden in a suburb ; he hastens thither at sun- 
rise, and returns only to bed. You see him planted, and having 
taken root among his tulips, and before the Solitaire-^-he opens his 



THE TRINITY. 49 

eyes wide, he rubs his hands, he stoops, he looks at it closer, he has 
never seen it so beautiful. His heart expands with joy ; he quits it 
for the Oriental, thence he goes to the Widow; he passes to the 
Golden Fleece, then to the Agate, whence he returns to the Solitaire, 
where he fixes himself, where he exhausts himself, where he sits and 
forgets to dine, so shaded, so bordered, and oiled is each petal of it. 
It has a fine cup, or a fine calyx — he contemplates and admires. 
God and nature only there he neglects to admire. He sees no farther 
than his tulip bulb, which he would not sell for a thousand crowns, 
and which he will give away when tulips are neglected, and carna- 
tions are in fashion. This reasonable man, who has a soul, and a 
religion, goes home tired and hungry, but well content with his day ; 
he has seen tulips. 

" Speak to this other of the rich harvests, the healthy state of 
the market — he is curious in fruits, you do not touch his sympa- 
thies. Speak to him of figs and melons, tell him that the pear trees 
are breaking with their load this year, that the peaches have borne 
well — he is attached only to plums, he answers you not. Do not 
even speak to him of your plum trees, he cares only for one species. 
Every other that you name excites his satirical smile." 

In the formation of groups attached to each species and variety, 
the corporate sentiment is brought to coincide with this discrimina- 
tive passion, and a double source of pleasure and stimulus to exer- 
tion is developed in the rivalries of contiguous groups. To illustrate 
this formation mechanically, conceive of twenty laborers plowing or 
reaping in a field. We range them in a centre and two wings, 
five, ten, and five. From the order in which they stand, it will be 
seen at once if any lag behind. The wings will be striving against 
each other, and in league against the centre, the centre striving 
against both wings to keep its row even. All would avoid- at least 
the imputation of inferiority in strength and skill, and the moral ex- 
citement enables them to accomplish a hard day's work as if it were 
pastime. The stimulus will be increased if they constitute a body, 
receiving their pay corporately and dividing it among them according 
to the time spent in labor, and the skill and rapidity of execution ; 
each man's rank being assigned him in the group council, after fairly 
testing his capacity, the best workers also wearing honorary badges, 
and so forth. This emulative group arrangement would, however, 
like our party divisions and college rivalries at present, be fruitful in 
jealousies and unchristian results, were the composition of each group 
to be permanent. By alternation only shall we give fair play to the 
4 



50 THE TRINITY. 

dominant abilities of each individual, and give each in his turn some 
gratification of ambition. 

A simple serial arrangement would give us only the division of 
labor, with free choice of pursuits and of company, and would har- 
monize interests to a limited extent ; but still labor would often be 
repugnant, because monotonous. People would get tired of each 
other when always together, and one faculty or organ would be de- 
veloped at the expense of the rest, which would remain inactive, just 
as occurs in civilized industry. 

To obviate these evils, and substitute their opposite goods, we 
must consult our instincts and the analogies of nature. Each indi- 
vidual must be an element or human atom of many different groups 
and series, just as the atom of oxygen, hydrogen, or carbon, recog- 
nized as the ultimate material atom, enters into numerous combi- 
nations. This change of position, besides being required by the 
analogies of nature in God's serial orders, is exacted by the direct 
attraction or necessity for change or variety. The same atom of 
carbon, which to-day gives out heat from the fire in your grate, will 
shortly be found blushing in the delicate rose or luscious grape, and 
in a little while longer it may function in the very brain by which 
you think. 

Thus the same individual may belong to the wheat group of the 
grain series, to the pear group of the orchard series, to one of the 
groups of agricultural chemistry in the scientific series, to the bo- 
tanical group of the educational series ; in a series of Art, to the 
musical or histrionic subseries, as a tragic actor or a flute player, 
and so forth. Thus this man, while combining his pecuniary interest 
with that of all the others engaged with him in the different groups, 
with whom he participates in their respective dividends, turns all his 
tastes and fancies, all the natural attractions which draw him to 
these pursuits (only one of which would in our isolated industry be 
profitable to him) to the best possible account. While gratifying the 
passion for wealth, he gains internal wealth or health, the condition 
of enjoying external wealth ; his body is exercised by his field labors, 
his intellectual faculties by his scientific and artistic labors, and his 
moral feelings by the numerous relations which he fills toward those 
with whom he is associated in industrial, scientific, or artistic pur- 
suits, and in pecuniary interest. As in our present industry the an 
tagonism of competitive labor breeds inimical feelings, so in Asso- 
ciation the harmony of co-operative labor breeds kindly feelings. 

It is now time to give a synoptical formula of the passional prin- 



THE TRINITY. 



51 



ciples, considered from the social and industrial point of view. For 
more extensive details and experimental methods of analysis, Dr. 
Buchanan's Journal of Man may be profitably consulted, at the same 
time that I formally exculpate Dr. B. from any connection with the 
positions I here advance. (See Note at end of work.) 

N. B. — The term " Direct and Composite" will refer to the action 
of an attraction in convergence or harmony with the other springs of 
action within the same individual, or among the individuals compos- 
ing a society. The term " Inverse or Simple" refers to the incoherent 
impulse of any spring, as exhibited in the Savage, Barbarous, or 
Civilized societies. 

I. SENSATION. (See Note A, p. 58.) 

Comprises Five Material Attractions, relating Man to External 

Nature. 

Function.— Communication between the material and spiritual 
worlds. 

Tendency. — To material harmonies and luxury. 

Ends of Attainment : 

Direct and Composite, — De- 
velopment of Industry in culti- 
vating, preserving, and preparing 
for use those necessaries and lux- 
uries demanded by the senses. 

Direct and Composite.— Co- 
operation of man with God as He 
is manifested in the mineral, veg- 
etable, and animal creations sub- 
ordinate to man, by integral de- 
velopment of their resources. 



Direct and Composite. — Ful- 
fillment of adaptations to man's 
individual well-being by attain- 
ment of physical health, integral 
physical development, and refine- 
ment of the senses by their exer- 
cise, as the condition of enjoying 
external harmonies. 



Inverse and Simple. — Waste 
of effort and of material by inco- 
herent struggling of each indi- 
vidual to seize the goods around 
him. 

Inverse and Simple. — Opposi- 
tion of man to God as manifested 
in the subordinate creations, by 
partial abuse and destruction of 
their resources, as in the exter- 
mination of game, the destruction 
of forests, and baring of hill sides. 

Inverse and Simple — Perver- 
sion of adaptations to man's well- 
being by diseases of repletion in 
one class, and of inanition in the 
other : Imperfect and fragment- 
ary development, by exclusive em- 
ployment in a single occupation, 
and brutification by excessive and 
exclusive action of the senses of 
Taste and Touch. 



52 THE TRINITY. 

Tone or Sentiment manifested : 
Direct and Composite. — Love Inverse and Simple. — Selfish 
to nature. sensualism. 

Concomitant Results : 
Direct and Composite. — Sen- Inverse and Simple. — Sensi- 
sitive happiness, generation of tive miseries of the seven eighths, 
industrial sympathies, and eleva- and prevention of enjoyment in 
tion of the laborer. seven eighths of the rest by sati- 

ety and disease : Antipathies be- 
tween laborers and capitalists, 
and degradation of the laborer. 

Sensation is a Series of Five Branches or Groups. (See Note B, 

p. 59.) 

SIGHT. 

Direct. — Attracts man to the beautiful in forms and colors, and to cultivate or 
create landscapes, gardens, buildings, paintings, sculpture, furniture, clothing in 
general : Brings man into unity with God's manifestation in visual harmonies. 

Inverse. — Afflicts the denizens of towns and cities with continual discords of form 
and color; materially, in the confused masses of dingy buildings; and spiritually, 
\)y the aspect of misery and disease around : Tempts them to covet their neighbors 5 
property. 

HEARING. 

Direct. — Attracts man to the music of nature — the sounds of the forest and 
waters, the songs of birds which collect around his dwelling, etc., and to imitate 
and develop these notes in vocal and instrumental art : Brings man into unity with 
God as manifested in aural harmonies. 

Inverse. — Afflicts the denizens of towns and cities with discords of street noises, 
cries of suffering, etc. : Tempts to disbelief in the harmony of creation. 

SMELL. 

Direct. — Attracts man to fragrant odors, and repels him from stencb, generally 
expressive of qualities unfriendly to him: Combined with Sight and Taste, it ex- 
cites to the culture of flowers, and to provisions for cleanliness, etc. : Brings man 
into unity with God as manifested in harmonies of odor. 

Inverse. — Afflicts the denizens of towns and cities with foul and insalubrious 
stenches : Tempts to universal disgust. 

TASTE. 

Di/rect. — Attracts man to food and flavors, incites to the culture of delicate fruits, 
to culinary art, and to form at his table harmonic groups of the elements of food, 
so as to combine the gratification of the palate with the welfare of the stomach and 
system, of which it is the natural indicator : Brings man into unity with God as 
manifested in harmonies of flavor. 

Inverse. — Tantalizes the poor with fruitless desire for the dainties they see for 



THE TRINITY. 53 

sale around them, and tempts the rich to gluttony and intemperance, because un- 
balanced by healthy alternation of other senses and passions, except in the few who 
enjoy true composite liberty, by the union of wisdom and wealth in a congenial 
society. 

TOUCH. 

Direct.— Attracts to tactile luxury in clothing, etc., to artificial regulation of 
temperature by fires, houses, etc., and to equilibrium of climates and seasons, at- 
tainable by integral cultivation of the earth : To establishment of magnetic sym- 
pathies through the contact of hands, etc. : Brings man into unity with God as 
manifested in tactile harmonies. 

Inverse. — Afflicts the poor, in the privation of baths and clean raiment, with con- 
tinual malaise, aggravated by the itch, which generates chronic diseases. Unbal- 
anced by the healthy alternation of other senses and passions, it tempts to sacrilege 
of the passion of love, and degrades by prostitution and libertinism the youth of 
civilized and barbarous countries. 



II. INTELLECT. 



Comprises Three Distributive Attractions, which arbitrate between 
the different Sensuous and Affective Attractions, and transmit to 
the Will the impulse of the dominant motive. 

Function. — To contrast, combine, and interlock the sensuous 
and affective attractions, by the discovery and realization of a social 
mechanism and material sphere, calculated to harmonize all interests 
and passions within each individual, and among the members of each 
society ; effecting external or collective unity, and internal or indi- 
vidual unity. 

Tendency. — To truth, order, and general equilibrium. 

Ends of Attainment : 

Direct and Composite. — Co- Inverse and Simple. — Opposi- 

operation with God as He is man- tion to God by arbitrary legisla- 

ifested in the order or mathemat- tion and repression of attractions. 
ics of creation, to which all at- 
tractions are co-ordinated. 

Direct and Composite. — Ful- Inverse and Simple. — Preven- 

fillment of God's adaptations to tion of God's adaptations to our 

our integral welfare, individual welfare and to that of the crea- 

and collective, and to that of all tures connected with us, by false 



54 



THE TRINITY. 



creatures whose destinies are link- 
ed with ours, by initiating man into 
the laws of causation, the mathe- 
matical distribution of sympathies 
and antipathies in the passional 
gamut, and the modulation of 
destinies, by practical or social 
application of all the sciences. 

Tone or Sentiment : 
Direct and Composite. — Love 
of truth. 

Concomitant Results : 
Direct and Composite. — In- 
tellectual development and pleas- 
ures of science by sympathy with 
God's wisdom in the mechanisms 
of creation, to which the passion- 
al or social harmony will serve as 
the key-note. 



philosophies which shut the eyes 
of our race to their true destiny ; 
persuading them that it is impos- 
sible to escape from the evils that 
oppress and enslave them, and 
even insulting the senses and 
passions by pretending that their 
suppression is necessary to salva- 
tion in a future life. 

Inverse and Simple. — Love of 
sophistry. 

Inverse and Simple. — Unprof- 
itable and trivial amusements in 
forming arbitrary classifications 
and hypotheses, or pain from per- 
ceiving the discrepancy of sidere- 
al, atomic, organic, and instinct- 
ual harmonies, with the incoher- 
ence of our social chaos, and with 
the incompetence of our mechan- 
ical forces. 



Intellect is a Series of Three Distributive Branches. (See Note C, 

p. 60.) 

CABALIST. 



Comprises perceptions of progression, or relation of cause and effect, order, time, 
and events, similitude and difference. 

Function. — Creation of Discords by analysis and contrast. 

Tendency. — To refinement, to formation of sects. 

Ends of Attainment. — Division of a mass into its component elements, and 
manifestation of their specific characters as groups or sects. Division of labor in 
every department. 

Direct. — Stimulation and refinement of industry, art, and science, through the 
rivalries of groups in a common or unitary series. 

Inverse. — Persecutions and hostile jealousies between sects and parties having no 
connection in a general interest. 
Tone of Sentiment : 

Direct. — Emulation and criticism. 

Inverse. — Envy and detraction. 
Concomitant Results : 

Direct. — Aptness for calculation and discrimination. 

Inverse. — Aptness for intrigue, knavei*y, and cabals. 



THE TRINITY. ' 55 

COMPOSITE. 



Comprises faculties of Ideality, of forming combinations of images, and of Con- 
structiveness, the name applied to ideality in the material or mechanical sphere. 



Function. — Creation of accords by combinations. 

Tendency. — To construction or creation, and in its application to society, to 
combinations of masses. 

Ends of Attainment.— Union of parts in a symmetrical whole : Combinations 
of thought in arts and sciences, and other departments of industry admitting them, 

In Composite action. — Collection of individuals into groups, and of groups into 
series, as in an army. 

In Simple action.— Assemblage of crude masses as in mobs. 

Tone or Sentiment. — Creative, constructive, or corporate 
Concomitant Kesui/ts : 

Direct. — Aptness for association. 

Inverse. — Facility of yielding to the blind impulse of numbers. 

PAPILLON. 



Or attraction for change or variety in the exercise of Senses or Passions. 

Function. — To alternate sensations, sentiments, occupations, and to refresh by 
variety. 

Tendency. — To change. 
Ends of Attainment : 

Dvrect. — Integral development, by assuring to each Sense, Passion, or Faculty, 
its share of action. 

Inverse. — Weakness of character from fickleness and inconstancy. 

Direct. — Interlocking of groups and series by interchange of their personal 
elements, i. e. , of the persons attached to each group. 

Inverse. — Sacrifice of industry to unproductive and hurtful dissipation, and fail- 
ure of enterprises requiring the concentration of any single force. 

Tone or Sentiment. — Love of novelty. 

Concomitant Results. — Plasticity of intellect and character, facility of adap- 
tation to new spheres : Prevention of excesses by absorbent substitution. 



III. AFFECTION 



Comprises Four Social Attractions, relating Man to his Fellow 

Creatures. 

Function.- 1 - Generation of sympathies. 

Tendency. — To social harmonies and formation of groups. 



56 



THE TRINITY. 



Ends of Attainment : 
Direct and Composite. — Co- 
operation with God as He is man- 
ifested in passional creatures, 
identical or co-ordinate with man. 
Direct and Composite. — Ful- 
fillment of God's adaptations to 
our social well-being by attain- 
ment of moral health and pas- 
sional development, with refine- 
ment of sentiment, the condition 
of enjoying social harmonies. 

Unity of man with man and 
nation with nation. Development 
of integral or social souls. 



Tone or Sentiment : 
Direct and Composite. — Good- 
will to man. 

Concomitant Results : 
Direct and Composite. — So- 
cial harmony and passional hap- 
piness. 



Inverse and Simple. — Oppo- 
sition to God by enmity, and an- 
tagonism toward our brethren of 
creation. 

Inverse and Sim.ple. — Preven- 
tion of God's adaptations to our 
social well-being by moral disease 
and passional starvation or per- 
version of passions, in the pre- 
valence of hostility and treachery 
between nations, classes, and in- 
dividuals during the reign of in- 
coherence and general poverty, 
which render barbarous nations 
a generation of tigers, and civil- 
ized nations " a generation of 
vipers." 

Inverse and Simple. — General 
distrust. 



Inverse and Simple. — Social 
hell. 



Affection is a Series of Four Branches. 
AMBITION. 



Comprising sentiments of Self- Esteem, Acquisitiveness, and transition to Friend- 
ship by Approbativeness, Transition to Familism through Veneration. 



Spiritual, by league of glory; Material, by league of interest. 

Function. — Establishes distinctions of rank or grades according to capacities, 
talents, services, experience, etc. 

Tendency. — To elevation or higher attainment of luxuries, honors, spiritual 
graces, for the individual and for the race. 

Tone. — Aspiration. 

Ends of Attainment : 

Direct. — Order in church and state in strict ratio of abilities, and based on free 
election by intelligent voters directly conversant with the candidates : Conciliation 
of liberty with order, and security of highest general interest, by providing for 
each individual the place to which his talents and capacities entitle him. 



THE TRINITY. 57 

Inverse. — Despotisms, conspiracies, political and ecclesiastical convulsions ; wars, 
with their attendant evils; industrial and commercial monopolies, and oppression 
of weaker by more powerful classes : Imposition by demagogues and quacks of all 
professions. Y. Sacrifice of public to individual interests, and oppression of the 
mass by the few, possessed of strongest selfishness and talent for intrigue. 

FRIENDSHIP. 



Comprising Adhesiveness, transition through Benevolence to Love and through Ap- 
probativeness to Ambition. 



Spiritual, by sympathy of character ; Material, by sympathy of pursuit. 

Function. — Establishes kindly relations without regard to age, sex, or condition. 

Tendency. — From individual to universal philanthropy, political and social 
equality, and brotherhood of the race. 

Tone. — Self-devotion. 
Ends of Attainment : 

Direct.— Creation of moral attraction in the industry of the groups : Equilibrium 
with Ambition and Absorption of jealousies : Ennobling of occupations otherwise 
trivial or repugnant, by the sentiment of serving a friend : Substitution of the 
sentiment of collective brotherhood, for that of selfish individualism, the parent of 
sin and incoherence. 

Inverse. — Simple suppression : It is unknown to most men, and its existence is 
by many denied, friendship being considered merely as a pretext for making use of 
people by flattering their vanity, or as a mask for love intrigues, or as an accidental 
tie of common pursuits. 

LOVE. 



Comprising Amativeness, transition to Familism through Adhesiveness, and to 
Friendship through Benevolence. 



Spiritual ; 

Material or sensual. 

Function.— Unites the male and female elements of beings adapted to each 
other. 

Tendency. — To institutions which vary in each social period. 

Tone. — Mutual absorbtion. 
Ends of Attainment : 

Direct. — To make the details of life charming and sacred by embracing in our 
own, another dearer life in life, unfolding to us the hitherto concealed mysteries of 
creation, whose key lies in our own being. Inspiration of chivalrous enthusiasm in 
the industrial armies. 

Inverse. — Prevention of its spiritual development, 1st. By an education which, 
instead of developing the soul, distorts and suppresses its natural evolution, and 
thus rendering its true type of character irrecognizable, precludes the sympathies 
calculated upon that type by the arbiter of attraction. 2nd. By the isolation, es- 
trangement, or opposition in pursuit and interest, class of society, etc., of those 
essentially sympathetic in character : Partial prevention by these causes, where 
one party, seeing the good and feeling the attraction, yet unable to obtain sympa- 
thy, finds his life imbittered and desolated by misunderstanding and disappoint- 



58 THE TRINITY. 

ment in the ratio of the blessing lost : Premature withering of love from privation 
of its natural sphere of beauty, in the dwellings of the poor, where every thing 
offends the senses, and among wealthy and fashionable classes, from the hollowness 
of their lives, wasted in trivial dissipations and sensual excesses : Doubling of the 
ills of life among the poor of civilization by sympathetic recoil of each other's 
sufferings. 

FAMILISM. 



Comprising Philoprogenitiveness, transition to Love through Adhesiveness, and to 
Ambition through Veneration. 



Spiritual, by consanguinity of character ; Material, by bond of the household. 

Function. — Secures mutual protection, spiritual and material, to children" and 
to parents ; service and veneration between relatives, and reciprocal sympathy. 

Tendency. — To institutions which vary with social periods and with the degrees 
of industrial combination and general confidence to which men have attained^ 

Tone. — Condescension, veneration, and reciprocal benevolence. 
Ends of Attainment : 

Direct. — Cementing by closer and warmer ties, those already sympathizing in 
character and pursuit, and conciliation of those not thus connected, by family 
meetings and festivals. 

Inverse. — Concentration of selfishness in the isolated household, the basis of 
social incoherence, whose prayer is, " Lord bless me and my wife, my son John, 
and the cow, us four and no more :" Affliction, by sympathetic recoil, to the suf- 
fering poor, who see their children sicken and prematurely die from privation of 
wholesome air, food, and the comforts and pleasures natural to their age, while 
forced to enslave them to the cart of the coal-shaft or the wheel of the cotton fac- 
tory : Annoyance to the parent, and the imbittering of life to the child of richer 
classes by necessity of using arbitrary restraint and compulsion in the absence of 
the serial mechanism of practical education through the. emulations of progressive 
ages : Inversion of the natural tone of affectionate condescension from parent to 
child, rendering the former a tyrant, the latter a rebel: Aversion and internal 
strife — all the more bitter for being concealed from the world- — the frequent con- 
sequence of compulsory approximation in the household, without sympathy of 
character or pursuit. 

Unity.— Y. Pivotal attraction of the Soul or collective voice of 
Sensation, Affection, and Intelligence, as in their full development 
and perfect equilibrium, aspiring to Harmony, to Duty, to Deity, 



(Note A .) Each mode of perception is double in its application — 
in the material and spiritual sense. We perceive the momentum of 
a passion as well as of a stone, and measure the relative effects of 
the love or hatred of a powerful or a feeble person, just as we should 
the relative forces of a cocoa-nut or a chestnut in falling to the ground. 
We appreciate the distance of characters, as well as the number of 



THE TRINITY. 59 

feet between two persons sitting before us. The word place is as 
often used in a spiritual sense in regard to moral influences, as to 
outward and visible locations. The order of ideas in an essay is 
quite as appreciable as the order of knives and forks on a table. 
We have individual characters, and individual countenances which 
correspond to them ; and we recognize the spiritual event of a sup- 
pression of intellect, as readily as the material event of a concussion 
of the brain. 

(Note B.) Each of the senses has its gamut. That of sounds 
and that of colors we are familiar with, and artists combine their 
tones and shades scientifically to produce harmonic effects. Those 
of the other senses have not yet been theoretically appreciated. In 
regard to that of taste, some practical notions obtain, but the gene- 
ral prevalence of dyspepsia signalizes our ignorance of harmonic com- 
binations of aliments on the ordinary table. Here lies open a wide 
sphere of honor and usefulness for some original mind. Each sense, 
affection, and intellectual faculty has also its scale of developments 
and degrees of accord. This subject is elaborated in Fourier's work 
" On the Passions of the Human Soul," published by Bailliere & 
Co.,. London and New York. Admitting the possibility of approach- 
ing true results, for a genius of transcendent intuition, it is impossi- 
ble in the brute and nebulous state in which we now behold the ele 
ments of passional harmony, for the common mind to verify such cal- 
culations. Even the limited developments possessed by certain priv- 
ileged individuals, such as the somnambulic sight, which sees at dis- 
tant places or through opaque bodies ; or the sympathetic perception 
of character or of physical condition, by touching a letter or a gar- 
ment which has been worn by a distant person, and even by an entire 
stranger, are faculties quite incomprehensible to most persons. 

We aim here to indicate the principles of a social mechanism, 
which by removing the present causes of antagonism and mutual ob- 
struction, will allow each attraction and each character freely to 
describe its own orbit of movement. Once having substituted co- 
operative for incoherent action, it will be easy to make such subse- 
quent modifications as shall be indicated. The first step is Associa- 
tion, guaranteeing to all, work, bread, and a social minimum ; recon- 
ciling the interests of labor and of capital, and by integral education 
and exemption from slavery to one exclusive occupation, preparing 
for the development of those faculties and sentiments of which, we 
are already cognizant. The conditions of existence and of physical 



60 THE TRINITY. 

health must be the basis. Having reached this ark of safety by the 
organization of labor, other steps will follow in their order. 

(Note C.) The application of the Distributive attractions com- 
posing the Intellect is also composite ; material or mechanical, and 
spiritual or metaphysical, as they apply to the classification, combi- 
nations and alternation of colors, sounds, and savors, or n to those of 
passional affections. There is likewise the distinction of internal or 
individual, as they apply to the order of sensations, sentiments, oc- 
cupations, in each single man ; and external or collective, as they 
apply to the distribution of individual characters in the order of so- 
ciety. 

Under the head of " Intellect, or attraction to Truth," we con- 
sider their " internal or individual" actions as seeking to discover 
the best conditions for sensuous and passional development, and the 
social order in relation to which our characters were calculated. 
Their external or collective' action in the practical embodiment of 
that order, or attraction of all the various characters and inter- 
ests to take their places and orbits of movement in it when discov- 
ered and appreciated, are considered under the heads of Distribu- 
tive attractions, Cabalist, Composite, and Papillon, whose sphere of 
action in the serial order has been sketched. Each intellectual fac- 
ulty has a scale of nine primary degrees, as in its distributive func- 
tion it compares, combines, or alternates ; two, three, four or more of 
the five senses and four affections. 

The tabular view preceding, applies especially to the springs oi 
action in man. There is another class of passive faculties noted by 
phrenologists, such as the sentiments of Wonder and Mirth. The 
so-called faculty of Concentration is only a mode or attribute of any 
faculty or passion. The attraction for home, for a fixed dwelling, is 
a development of Adhesiveness. S elf-Preservation and Combative- 
ness are mere repulsions by' any sense or passion, combating, or re- 
moving from, causes of injury. The Instinctual faculties are not 
here considered as a distinct series, but only as a different mode of 
action in the faculties or attractions, analyzed as Intellectual or 
Distributive, Affectional and Sensitive. 

The specific attraction to burn, kill, and so forth, sometimes ob- 
served as a moral disease, manifests energy of character, perverted 
by the foreclosure of attractive industry. The disease has given 
name to the tendency, because of the general denial of a true and 
genial sphere of action in our incoherent and competitive industry. 
Did we apply the term instinct to the tendency to self-preservation, 



THE TRINITY. 61 

combativeness, habitativeness, and so forth, as is often done ; it would 
be necessary to distinguish these clearly from faculties of a different 
character, capable of supplying more or less perfectly the place of 
intellect. 

It is to the latter class that the term instinct has been applied in 
the animal kingdom. It is not proved to exist in the lowest class, 
which still have vital functions. Thus the polypus draws in its ten- 
tacula when any thing comes in contact with them ; as the limb of a 
paralyzed body, whose connection with the brain is severed, draws 
itself up when the foot is burned or tickled, though there is no con- 
sciousness either of pain inflicted or of consequent motion. This is 
what is called reflex action, in distinction from voluntary motion, 
which implies the existence of a sensorium, not discovered in the 
nervous system of the polypus. We distinguish, by the presence or 
absence of consciousness, simple organic vitality from animal vitality, 
which takes the triune development into Sensation, Affection, and 
Intellect, or Instinct. Accompanying a development of the brain in 
fishes and reptiles, are found new functions — the Instinctual. Such 
we designate those limited faculties, far more direct and certain in 
their operation than our reason has yet proved, which enable these 
creatures as soon as born to find all that is adapted to their wants- 
food, habitation, and so forth — while millions of men perish in desti- 
tution ; and which so modify their impulses, as to enable them to 
gratify themselves with safety and advantage, while the favorites of 
fortune among men ruin themselves by excess. Most species of fish 
and turtle receive no maternal education; they find only mouths 
open to devour them. 

Instinctual faculties appear to be not so much naturally absent in 
the human species, as extinguished by an arbitrary education, which 
inverts the development of the mind, substitutes the memorizing of 
words for the perception of things, obscures the works of God by the 
commentaries of man, and prematurely excites the mind to the separ- 
ate action of its faculties on abstract subjects. 

Savages, even the lowest grades, as the aborigines of New Hol- 
land, seem to approach the lower animals in their instincts as in the 
keenness of the senses of smell and taste. Here is a mode of arriv- 
ing at practical results in the ordinary affairs of life ; a sort of intu- 
itive process, seldom found in those who ratiocinate much, and more 
perfect in woman than in man ; often designated as tact or common- 
sense, which approaches very closely to instinct. 

It even extends to the mathematical perceptions of numbers and 



62 



THE TRINITY. 



fornk in all their relations, examples of which have often excited our 
wonder in Colburn and others. 

Such persons are seldom able to explain the why or wherefore of 
their operation ; they analyze nothing. The organs which perceive, 
compare, and combine, and the emotions and active volitions conse- 
quent upon these processes, all of which in the mind of man trained 
to reasoning, act separately and successively, here seem to unite in 
one act. They give to their possessors great advantages in the lim- 
ited sphere of every-day life. Beyond this they fail. They" seem to 
differ from reasoned actions only by a different mode of action in the 
same organs ; the latter adapting to progress, to new positions, and 
to unexpected circumstances. 

The wants of the animal seem to be, the source whence instinct 
draws its inspiration, and the limit of its attainment ; but our intel- 
lect ranges the universe and delights in investigations apparently 
unconnected with personal interests, in seeking for truth and the 
order of creation. 

Unityism, the collective voice of passions and interests which 
merges in the religious sentiment, demands in industrial and social 
organizations, its representative character, the chief or pivot of the 
group, who is perfectly identified with its function or use, and is 
often the founder of the group. 

I have intentionally omitted to develop the theory of pivots in this 
essay, reserving it for that which is entitled, " The Incarnation." 
It is impossible to form any just conception of the Serial organiza- 
tion without being penetrated with this knowledge. Association can 
no more be founded or continue to exist without passional chiefs, than 
the Solar system without the Sun. 

SYNOPTICAL TABLE OF TRINITIES. 



God, 


Matter, 


Mathematics, 


Father, 


Son, 


Holy Spirit. 


Solar Ray, 


Planetary Surfaces, 


Organic Law, 


Active, 


Passive, 


Neuter. 


Male, 


Female, 


Child. 


Love Energetic, 


Love Recipient, 


Wisdom. 


Inspiration, 


Instinct, 


Reason. 


Affection, 


Sensation, 


Distribution. 


Heat, 


Electricity, 


Light. 


Centripetal, 


Balancing, 


Centrifugal. 



THE TRINITY. 



63 



Accord, 

Vowels, 

Synthesis, 

Affinity, 

Co-operation, 

Corporate Spirit, 

Enthusiasm, 

Composite, 

Sociality, 

Love, 

Attraction, 

Cause, 

Will, 

Religion, 

Genius, 

Ethics, 

Worship, 

Labor, 

Church, 

Humanity, 



Humanity, 



Modulation, 

Quantity, 

Transformation, 

Interchange, 

Oscillation, 

Mediation, 

Inconstancy, 

Papillon, 

Observation, 

Beauty-love incarnate, 

Use, 

Effect, 

Passion, 

Art, 

Experience, 

^Esthetics, ] 

Industry, 

Capital, 

State, 

Inverse and Accident- ^ 
al Destiny, or Mis- > 
ery, ) 

Direct and Essential ~\ 
Destiny, or Happi- > 
ness, ) 



Discord. 
Consonants. 
Analysis. 
Discrimination. 
Election. 
Intrigue. 
Rivalry. 
Cabalist. 
Intellection. 
Truth. 
Method. 
Method. 
Law. 
Science. 
Knowledge. 
Physics and Psychol- 
ogy- 
Study. 
Skill. 
University. 

Incoherence. 



Serial Association. 



Why do we not, in the foregoing table, find Child and Son in the 
same column together with Love Incarnate 1 Because the term Child 
is used in its horizontal line merely to express the neuter term in 
sex, while Son is used in the theological sense, not in relation to sex, 
or in contrast with daughter, which would be an obvious absurdity in 
the same column of terms with Female. Son is used in the sense of 
a form receptive of Divine Love, and incarnating it. Jesus is con- 
sidered as the supreme earth-form of celestial passion, the highest 
manifestation which the planet earth, and its societies, could, at the 
epoch of His birth, afford to the Divine Spirit. Son ranks, then, in 
the same column with Matter, with Passive and Recipient, also in 
the same with woman, because He has, like her, the property of 
being a reservoir and fountain of action for the human race. 

The classification, Will, Passion, Law, solves at once the absurd 



64 THE TRINITY. 

dispute so long pending between theology and natural science. Wills 
of God and Laws of nature are convertible terms, one being the active 
the other the neuter aspect of the same facts, while the passive term 
is found in the recipient and intermediary passions or emotions of 
men and other created beings, who personify and individualize those 
wills with which they become specifically identified in the great econ- 
omy of movement. 

In giving the name of Beauty, rather than that of Use, to the re- 
cipient term in the conjunction of Love with Truth, I do not mean 
to oppose or contradict the Swedenborgian terms, but only to pay fit 
homage to the term Love as expressive of that quality of affection 
which obtains between the sexes, and of which the beauty of woman 
is the incarnate fountain. 

Attraction, as the generic, not the specific term, and as embracing 
the varieties of industrial attraction as well as of social affection, 
gives us, in its conjunction with Method (a term equivalent with 
Truth or with Wisdom), Use ; the incarnate and recipient term, ac- 
cording to the Swedenborgian formula. Truth is the perception 
gained in the explorations of nature by the soul, whose neutral prin- 
ciple or mind makes rational analysis of the objects presented. 
When this perception awakens desire, it passes from the neuter to 
the active state, and becomes Love Energetic, seeking to be received 
by and incarnate itself in its object. The elaboration of many affil- 
iated truths constitutes a science, and Science, which, in its impas- 
sioned application to use, is always religious, and the only practical 
religion (be it said with all deference to the warmer and more deli- 
cate emotions of sentiment), next gives us Art, and each science its 
own peculiar arts. 

Truths discovered about metals and earths constitute the sciences 
of metallurgy and mineralogy, and the miner and mechanic who re- 
duce these to use, are priests and ministers of God, and of the Sun 
and planets, as they assist in their work of beneficent creation. 
That this incarnation should be true and complete, the work must be 
performed under the stimulus of passional attraction, not as at pres- 
ent, from the pressure of want. 

The impassioned elaborator of useful and beautiful products is the 
Artist. 

Knowledge is the sum of our capacities, better expressed by the 
old Saxon word Cunning, or Canning, as the hand and the foot 
trained to certain actions have a knowledge, sui generis, which need 
not be intellectual, or, at least, which cannot be supplied by the in- 



THE TRINITY. f& 

tellectual theory of the same action without the training of practice. 
Talent is another term nearly equivalent, from talis, such, or so 
much, expressive of ability or capacity. 

Genius is the power by which the passions reach their objects 
through sympathy with causal, or original creative forces. Experi- 
ence is the incarnate or materialized form and fact of attainment, 
when Genius, employing its ability or cunning, seizes its prize. This, 
at least, is true or harmonic experience, and the only sort that is 
good for much — the experience of success. False or subversive ex- 
perience, or the experience of failure, oftener tends to new failures 
by the self-distrust which it produces, as the experience of success 
leads to new successes by the confidence it inspires. 

Physics and Psychology are the generic classifications of the sci- 
ences. Ethics is their bearing on the social or passional sphere of 
life, and introduces the distinctions of right and wrong, while Ms- 
thetics contemplates them in their purely natural manifestations, 
with the irresponsibility of a Fairy, perceiving and enjoying by the 
power of generalization and cognizance of law, all truth and beauty 
in the order of creating and created being, while perfectly unembar- 
rassed by any conscientious necessities to contribute personally to 
the effects produced. 

Study is the name we give to the devotion of the human intellect; 
Worship, to the devotion of the heart or affections ; and Industry, to 
that of the muscles and limbs. 

Skill reveals the laws of success in an industrial operation. La- 
bor is the passional force, acting under the guidance of Skill ; and 
Capital is the material supplied, to be acted on by Labor and Skill. 

The Soil, Air, and Waters, with the beings inhabiting them, con- 
stitute the Capital, whose title deeds God delivers to Humanity on 
its entrance upon its terrestrial inheritance. Fearing lest there might 
not be enough for all, and distrustful of its own powers and destiny, 
Humanity, instead of proceeding to the unitary and collective im- 
provement of this Capital, has not understood itself, and its members 
have organized intestine feuds in their excessive greed of self-appro- 
priation. Yet it is equally impossible to disconnect and antagonize 
these elements without compromising them all, as it would be to sep- 
arate the elements of any other trinity, or aspect of the trinity above- 
mentioned. Their claims are to be settled, not only analytically, 
but synthetically, not by mere arithmetic 5 but by the affections. 

The University is the institution of the sciences, represented by 
professors, and taught systematically. 
5 



66 THE TRINITY. 

The Church seeks to represent personally the devotion of the 
heart, as the University that of the intellect, and in the State, the 
graduates of the University and the Churches meet to ultimate their 
science and religion in social policies. When the sciences shall have 
more nearly attained an integral development, under the direction 
of the Pivotal Science, which is Passional Analogy ; the word which 
the University will teach mankind will be the embodiment of the 
Holy Spirit, or Mathematics of Creation, in Serial Association ; and 
this will be the neuter term of a trine, in which the active or pas- 
sional will be Humanity itself, or the human embodiment of passion ; 
and the Passive term will be Happiness, the state to which Human- 
ity passes from the moment that its passional principle is mathemat- 
ically expressed in its outward, natural life. 

Whoso truly conceives the doctrine of the Trinity holds the key 
of all knowledge, but could he understand all that it includes, and 
feel all that he understood, and be and act all that he felt, he would 
be no longer Man, but God. 



(Note to page 51.) 

It is supposed by Buchanan and other experimental phrenologists and meta- 
physicians that their classifications falsify and supercede the comprehensive view of 
Fourier, which I have here stated in my own way, but without essentially changing 
any thing, and which may be found elaborated in his work on the " Passions of the 
Human Soul." This is a gratuitous conceit on the part of the above gentlemen, whose 
work of locating the passions and faculties is entirely distinct from the social and 
practical aspect of the subject presented by Fourier, which comprehends all their 
discoveries in its generalization, and is controverted by none of them ; and which 
has more for humanitary progress in three words than all the subtleties of their 
analytical subdivisions can reach in a century, for the very simple reason, that 
Fourier's views are all objective, referring to practical methods and social relations, 
while those of Phrenology and Neurology are subjective, gratifying the speculative 
intellect, and limited to some very partial applications in Mesmerism for the relief 
of individual suffering. Dr. Buchanan's methods and classification are lucid, log- 
ical, and beautiful ; his assertions, based upon experiment, require to be verified by 
more numerous experiments, conducted by candid and unprejudiced persons, before 
they can become elements of official science. To Memory, which is a quality inherent 
to all the passions, though usually considered the exclusive attribute of the intellect, 
Dr. B. assigns an extended location in the middle region of the forehead, above the 
sphere of Individuality and of the perceptive organs. This coincides with the 
view of Dr. Redfield, the physiognomist, and is, I believe, admitted by phrenologists. 

To Spiritual Love, Dr. B. has very happily assigned a place adjacent to Ideality, 
and between it and Veneration. Hope, still above in the anterior vertical region, 
has been promoted from its former phrenological position, in conformity with the 
impressions of subjects, psychically sensitive to the touch upon the skull. Wit, 



THE TRINITY. 67 

Mirth, and Humor have title deeds in the upper region, formerly owned by Com- 
parison, which, however, under a new nomenclature maintains part of its old con- 
tiguity to Causality. A sphere at the superior angle of the frontal and parietal 
bones is assigned to our connection with the Spirit World, and divided into facul- 
ties merely subjective and producing illusions, and into bona fide objective powers 
of communion with souls in the aromal life, which are called into action chiefly in 
the somnambulic or mesmeric states. 

A large region of passional and physiological healthfulness is found descending 
from the posterior margin of Firmness on the vertex, half way down to the top of 
the ear, and an antagonist region of susceptibility to disease, in the temporal re- 
gion between the ear and the eye. Above and behind the ear, a region of torpor 
is considered the antagonist of the intellect, and the whole Occiput, while consider- 
ed as favoring physiological energy and muscular force, in consonance with those 
very lucid physiological experiments which Flourens, Magendie, and others have 
made by vivisections, is made passionally or morally a sort of Botany Bay, or rather 
a downright hell, settled entirely by the devil and his crew of imps, and antago- 
nizing the virtuous or angelic region under" the superior aspect of the parietal bones. 

The sensitive passions and their corresponding perceptive faculties have their old 
frontal location little modified ; the same of the intellectual or distributive sphere in 
its subdivisions, which form an imperfect elaboration of what Fourier calls the 
fourth degree in the development of the passional scale ; the third degree comprising 
twelve radical passions, being that which I have given in this book. Friendship 
and its subdivision occupies the anterior superior region next above ; Love just be- 
hind it, and more centrally ; while Filial and Parental Affection occupy very 
small places in the superior and posterior portion of the site assigned to Love. This" 
will probably need some correction. The whole vertical and posterior median re- 
gion of the brain is assigned to Ambition and its subdivisions, most of which, in 
accordance with the notions of civilized philosophy, are regarded as completely, es- 
sentially, and hopelessly subversive, and as fit subjects for an exterminative war on 
the part of the virtuous organs. Dr. Buchanan possesses great ingenuity o f logic, 
and treats his subject in a masterly style, sometimes too diffuse and tautologic, in 
compassion to the stupidity of his readers, but always clear enough, and carrying 
conviction to those who belong to his category of intellect, or who have verified his 
data by experiments. His Journal of Man is, or has been at least, one of the most 
valuable and interesting contributions to modern science ; and, although he entirely 
overrates himself, and mistakes his position in respect to Fourier and Social Sci- 
ence, his labors are really deserving of all praise, and of the careful investigation 
of phalansterians and progressive spirits in general. 

One very interesting application which he makes to Physiognomy is based on the 
assertion, that every organ in its action draws our features in a direction corre- 
sponding to its own axis. Hence the superior and anterior organs of Intelligence, 
Friendship, and Love, draw them upward and expand them in smiles, while the 
posterior, lateral, and inferior regions contract them in frowns, pull them down in 
grief, and give the varied expressions of ugliness and repulsion. This may be 
strikingly illustrated by mechanical figures, and there is an old English toy of 
Punch and Judy, which, according as you hold it up or down, exhibits in a coarse 
way, the complete types of pleasure and of trouble. In social application Dr. B.'s 
theory shows that the Harmonians must become generally possessed of an exquisite 
personal beauty, since by the constitution of the Passional Series, the organs of 
Intelligence, of Friendship, Love, and the Virtuous sphere generally, will be kept 
in constant activity, to the exclusion of the Criminal sphere. 



TEE INCARNATION. 



The Christ cometh to society as He came once to the Nazarene. 

The language of the Social future consists of Men and Women — concrete words. Of 
all abstractions the knell hath sounded. 



THE INCARNATION 



JOHN, CHAPTER XVE., VERSES 11, 20, 21, 23. 

11. And now I am no more in the world, but these are in the world, and I come 
to thee. Holy Father, keep through thine own name those whom thou hast given 
me, that they may be one, as we are. 

20. Neither pray I for these alone, but for all which shall believe on me through 
thy word. 

21. That they all may be one, as thou, Father, art in me, and I in thee, that they 
also may be one in us ; that the world may believe that thou hast sent me. 

23. I in them and thou in me, that they may be made perfect in one ; and that the 
world may know that thou hast sent me, and hast loved them, as thou hast loved me. 

In this touching and sublime prayer the Christ is heard acknowl- 
edging His unity with God the Father, as a tender confession of His 
most intimate experience, and desiring that this unity be gradually 
extended over our race through the teachings of His disciples, whose 
mission should be confirmed before men by the at-o?ie-ment of their 
spirits with God the Father through him Jesus Christ. It is this 
unity of spirit, of thought, affection, will, and act, between us who are 
yet in the material plane of existence, with the celestial fountain life, 
of Deity, before whose power all the forms of matter are fluent and 
plastic ; that I recognize as the Incarnation, in that spiritual degree, 
which differs from those lower and universal facts of incarnation, wherein 
soul and life as well as love and wisdom, appear not only in all men, 
but also in all animals, and perhaps even in plants and in minerals, 
which have no nervous systems or modes of communication with us, 
such as we habitually use among ourselves. 

None are cut off from all communion with the divine soul of nature, 
who distributes instincts, colors, forms, sounds, and aromas, and co- 
ordinates the parts of nature with each other by various sorts of af- 
finity. 

But it is the Spiritual Unity, whose consciousness pervades both will 
and understanding, and lifts us into the region of transcendent power 



THE INCARNATION. 4 

and beatitude of which Christ spake. In science and in industry, men 
have made good progress toward unity, since the appearance of Christ ; 
witness our remarkable facilities of intercourse on the material plane 
of navigation, of railroads, and of telegraphic despatches, but amid all 
this we are perhaps as much strangers to each other, and as unre- 
generate as ever in our social affections and in our communion with 
higher orders of being. 

The age culls simples, 
With a broad clown's back turned, broadly, to the glory of the stars ; 
We are gods by our own reckoning — and may well shut up the temples, 
And wield on, amid the incense steam, the thunder of our cars. 

For we throw out acclamations of self- thanking, self-admiring, 
With, at every mile run faster, — " the wondrous, wondrous age ;" 
Little thinking if we work our souls as nobly as our iron, 
Or if angels will command us at the goal of pilgrimage. 

Why ! what is this patient entrance into nature's deep resources, 
But the child's slow, gradual learning to walk straightly without bane ? 
When we drive out from the cloud of steam, majestical white horses, 
Are we greater than the first men who led black ones by the mane ? 

If we sided with the eagles, if we struck the stars in rising ; 
If we wrapped the globe intensely, with one hot electric breath, 
'Twere but power within our tether — no new spirit-power conferring— 
And in life we were not greater men, nor bolder men in death.* 

That incarnation of the divine nature once fulfilled in Jesuit Christ 
must receive a collective and social fulfillment in Christian societies, 
wherein we shall be truly members, one of another in Christ ; and the 
principles of Christ's individual life are to be studied not only with 
love but with wisdom or science, and then practically organized in our 
business relations, so that all temptations presented by society and 
circumstance to the individual soul shall be temptations to good, as 
they have hitherto been temptations to evil, and that purity and love- 
liness shall be the natural consequences of being born in such a society, 
and virtue be not the exceptional fact of successful resistance, but the 
habit and fashion that control by imitation and magnetic influence, all 
inferior and eccentric dispositions. 

Friends, if the doctrine of Universal Salvation has delivered your 
souls from the imaginary horrors of an eternal Hell, it is that you may 
turn the whole force of your souls thus liberated to conquer for Uni- 
versal Humanity, its actual salvation from evil and misery, both in this 
life, and in the future, and also to make good in life and deeds that truth 

* Elizabeth Barrett Browning. 



THE AT-ONE-MENT. 5 

which the Gospel announces on condition of the triumph of Christ-unity 
over the world. It behooves us in the highest degree to know what was 
this at-cwc-ment or unity of which Christ spake. We all know what 
coming near or nearer to Him in spirit at certain seasons is ; but we 
perceive that it is a whole life, and yet a life in this world, but widely 
differing from the life of this world, that is here spoken of. Is unity 
or harmony the essential fact, that is to be asserted of this world of 
civilization, or are its unities and harmonies exceptional facts, and 
is the general law, every man for himself, every family by itself, 
separation of interests., and general mistrust 1 Answer this each for 
himself, and say, too, whether in business affairs and industrial methods, 
there is any essential difference between professing Christians and the 
rest of the world, in this respect. 

Tell me whether, even charity and all the expressions of Christian 
affection, are not in direct contravention with the methods and prin- 
ciples which generally prevail ? 

This, then, is still as when Christ spake of it, the world of the flesh 
and the Devil, the incoherent society, the generation of vipers. 

What are the unities to be observed of the life of Christ, through 
which our at-owe-ment may be effected 1 

1st. His unity with God the Father. 

2nd. His unity with man the Brother. 

3rd. His unity with nature the Mother, whose elementary powers 
and forms obeyed Him. 

It is fashionable, I am well aware, at this time to disbelieve the 
miracles. I should find my credulity more stretched to believe in 
Christ as He announced Himself, without miraculous powers, or such 
as must have appeared miraculous to men out of harmony with nature. 
Most difficult of all, I should find it to conceive of nature and humanity 
without the Christ. 

Too long we all have been mystified by metaphysical and theolog- 
ical subtleties, which sentimentalize, dogmatize, and formalize re- 
ligion, and separate it from productive energy and the sympathies of 
affection. Religion in its essence, is the presence of God in our 
hearts ; in its form, the imitation of God in active beneficence, and 
harmonious co-action with the organic forces of nature. 

God is for us an active not a passive being ; we know the Sun, 
His representative in our planetary system, only through his active 
manifestation in the solar ray, in its trinity of Heat, Light, and 
Chemico -vital or electro-dynamic activity; and we can know God 
only through His active manifestation in the spiritual properties of 



6 THE INCARNATION. 

Love, Truth, and practical Use, corresponding with Heat, Light, and 
Electricity, and embodied with the solar ray, in beings whose rela- 
tions with us as they are true or false, constitute the harmony or the 
discord, the virtue or vice, the happiness or misery, the health or 
disease, of life. 

God, the unitary organic force, by the influx of whose life we all 
live, and move, and have our being, is for us the principle of harmony, 
whose passional character is revealed by our hearts through the me- 
diation of our social affections, whose mathematical distributions our 
intellect appreciates as the organic laws of creation, and whose artist 
senses fascinate ours in the luxuriant charms of nature — His gallery 
of portraits, His laboratory, His studio, His opera. 

The active God is to be worshiped as the exclusive energizer of 
movement by attraction, whose attributes are Universal Providence, 
Distributive Justice, Economy of Means, and Unity of System. 

Had these principles yet penetrated and pervaded human societies, 
our mutual relations, our practical interests, and our agency upon 
the various kingdoms of nature, I should not here allude to unat- 
tained harmonies still latent in our souls ; and you, absorbed in the 
actual movement of that harmony, whose infinite power and joy 
blends the will of the creature with that of the Creator in the en- 
thusiasm of charmed obedience, would regard as commonplaces, the 
ideas, which first presented to minds accustomed to regard the pres- 
ent barrenness, disorder, and stupidities of life as our natural and 
final destiny on this side the grave, often incur the censure of wildest 
transcendentalism ! 



JOHN, CHAP. XVI., VERSES 12-14. 



12. I have yet many things to say unto yon, but ye cannot bear them now. 

13. Howbeit, when He, the Spirit of truth, is come, He will guide you into all 
truth : for He shall not speak of Himself ; but whatsoever He shall hear, that shall 
He speak : and He will show you things to come. 

14. He shall glorify me ; for He shall receive of mine, and shall show it unto you. 

These verses, and the whole context of this chapter, explain to us 
the mysterious and otherwise melancholy fact, that Christ has come 
to this world, taught His doctrines, and died for them, and doctrinal 
Christianity been spreading over nearly a third of the inhabited 
globe during the last eighteen hundred and fifty years, and that 



DIVINE AND SOCIAL PROVIDENCE. 7 

there are as yet only a few isolated individual lives penetrated by 
the spirit of Christ, and no really Christian state, city, town, so- 
ciety — possibly not a single family — entirely Christian in its conduct 
throughout all Christendom, not one which will bear to be thoroughly 
tested by the simplest of Christ's precepts, such as " Do unto all 
men as ye would that they should do unto you." " Love the Lord 
thy God with all thy heart, and thy neighbor as thyself. On these 
two commandments hang all the law and the prophets." " Give to 
him that asketh of thee, and from him that would borrow of thee 
turn thou not away." Amid the general poverty and distress of 
the civilized masses, especially in old settled countries,, and the 
swindling habits of people who live on their wits rather than by 
labor, he who should fulfill this text practically would soon be con- 
ducted to his ruin. The career of simple individual generosity is a 
short one. This course of conduct will, on the contrary, amid the 
general superabundance of riches in harmony, become a simple fact 
of courtesy in material relations, and will possess a more interior 
meaning in those of our passional life, where " to divide is not to 
take away," and in our intellectual life, where we fix and refine our 
truth and knowledge by the very act of teaching. The attempt to 
adapt this precept of charity to civilization has founded all those 
abortive efforts for the relief of the poorer classes, which are now to 
give way before a true organization of labor and just distribution of 
its profits. 

" Take no thought for your life what ye shall eat or what ye shall 
drink, nor yet for your body what ye shall put on. Is not the life 
more than meat, or the body than raiment V 9 Who now dares thus 
abandon to a higher Providence the material details of life, and 
listen only to the voice of the spirit within him 1 What a world- 
wide difference between precepts such as these and the practical 
maxims of Franklin's Poor Richard, so well illustrated in the pru- 
dent economies of our conservative citizens ! Is it not obviously 
Poor Richard, and not the New Testament, that is the gospel of the 
Yankee nation % 

These precepts of Christ, then, if they are practically just, must 
apply to an entirely different social order from that of civilization 
and its separated families or individual interests. They apply to an 
order of associated families and harmonized interests, where a Social 
Providence represents the Divine Providence, and where every one, 
in full freedom to follow out the intuitions of his soul, will in so 
doing fulfill his highest social uses, and be esteemed accordingly. 



8 THE INCARNATION. 

Why cite more texts 1 What one precept of Christ has become 
an organic fact of civilization, and which has been generally and 
practically fulfilled by the people of so-called Christendom ? This 
one, perhaps : "To him that hath it shall be given, but from him 
that hath not shall be taken away even that which he hath." This 
is only the recognition of the same law in spiritual dynamics which 
is expressed in material dynamics by the formula : Attraction of 
gravitation is direct as the masses, and inverse as the squares of the 
distances. That it holds good in money matters, every poor man 
may bear witness as he struggles through the waste and complication 
of business and domestic affairs, conducted on the smallest scale, 
and where, on comparing his lot with that of a rich neighbor, who 
lives on the interest of his money, he sees well how dollars attract 
dollars, " silver to silver creeps and winds," while his poverty keeps 
him poor, exposing him to the spoliations of retail commerce, and 
compelling him to accept the terms of labor and wages accorded by 
capital, which always levies tribute on the laboring producer in favor 
of the non-producing classes, who live on their incomes or interest of 
money. 

There is no spiritual law that has not its fulfillment in the work- 
ing matter-of-fact world we now live in ; but as to the precepts of 
Christ — not His remarks on the world as He found it, but the prin- 
ciples of the better world He came to announce — have these any 
practical foothold yet, except in the life of a few scattered good men, 
such as all times and peoples in Christendom or out of Christendom 
alike produce 1 Are they organized in our customs and institutions 1 
Is our religion good for week-day use, or only to be preached on 
Sundays ? 

Is it only a broad farce then, that churches are built and priests 
paid to repeat precepts and doctrines which you are well determined 
beforehand not to practice one word of, and which you firmly believe 
would conduct to his ruin whosoever should attempt to carry them 
out in good earnest 1 Are we, perhaps, like the Corinthians, who 
built an altar to the unknown God % To whom and to what did 
Christ refer when He spoke of the spirit of truth to come after He 
was gone % What could it be, if not the discovery of the methods 
by which the at-one-ment of men with each other and with God 
could be realized, and Christ-unity pass from an aspiration into the 
normal fact of our mundane existence 7 

Charles Fourier has shown, since 1808, to every clear and strong 
mind, how the human race may within a very few years be raised to 



SALVATION, 

a state of universal abundance, refined comfort, health, vigor, and 
happiness, in which all the Christian virtues will be as common in 
practice as they have hitherto been rare and exceptional. 

By a social organization, in which self-love is fully conciliated with 
the love of the neighbor, and every one's passions placed in harmony 
with themselves, with reason, and with the public welfare, property 
will be N respected without the interference of law ; all criminal pro- 
ceedings will be done away with, from the absence of any criminals ; 
the poorer will desire, equally from good-will to others and on ac- 
count of their own interests, the prosperity of the richer ; ties and 
alliances will be firmly cemented between all the classes and interests 
of society ; integral education, practical and industrial in its me- 
thods, and developing body and soul together, will fill this earth 
with the knowledge of the Lord, so that God's will shall be done, 
and His kingdom established in harmony, on earth as in the heavens.. 
I speak literally, as Jesus did, for every spiritual meaning is bound 
to have its material fulfillment. Every spirit implies a form, and 
every state a corresponding place. 

I wish you first to observe that Jesus was imperfectly understood 
by His disciples in His own day as well as since. They loved, and 
revered, and believed in the man, in the person, and His authority, 
and supposed they should be saved after their death, as they were 
healed of diseases during their life, by some mystical and personal 
intervention of Jesus in their favor. This notion of imputed virtues, 
individual graces and salvations, confirmed by the inequality of lots 
witnessed in our every-day life, has always falsified and vitiated 
Christianity, considered as a means of social progress, and still lends 
its consecration to the vicious principle of separate family house- 
holds and conflicting interests, which lie at the basis of all our evils. 

Christ sought to be recognized only as the representative of the 
principles for which He lived and died, and to which His sublime de- 
votion witnessed of Him as the Son of God. As John the Baptist 
and the prophets had prepared in some degree the way for Him, so 
He proclaims that His mission also is limited and partial, and that He 
must go away before the " Spirit of Truth, which should show the 
things to come," could realize or prepare the realization and embodi- 
ment of those principles to which He directed and awakened the hearts 
of His followers. Then they should be consoled for their mourning, 
and " their sorrow should be turned into joy." As " A woman, 
when she is in travail, hath sorrow because her hour is come ; but as 
soon as she is delivered of the child, she remembereth no more the 



THE INCARNATION. 10 

anguish, for joy that a man is born into the world." It is the new 
society, or social order, which is here prefigured as a male child — the 
new social order, whose institutions will embody the spirit and prin- 
ciples formerly represented in the individual person of Christ, who 
should thus be re-born into the world, not as a perishing individual? 
but as a permanent institution, whose joy could no longer be taken 
away. The individual dies, but societies continue to live in successive 
generations, if pervaded by the same principles in their social rela- 
tions. Hitherto, says Christ, ye have asked nothing in my name — 
that is, by acting on the principles which I represent ; and He re- 
proves their idea of His personal and mystical intervention in their 
favor. " I say not that I will pray the Father for you," since God, 
who has no respect to persons, but only to principles, pledges Himself 
by the laws or fates of the eternal mathematics to bless men accord- 
ing as they conform their lives and social relations to these principles 
of harmony, or to curse them in proportion as they violate these 
principles. To those who bear within them the ideal of harmony, 
Christ says, " For the Father himself loveth you, because ye have 
loved me, and have believed that I came out from God ;" still speak- 
ing of Himself as the representative of divine eternal truths, which 
His disciples not comprehending, but still believing the assertion to 
be made of His finite personality, He again reproves them, saying, 
" Do ye now believe % Behold, the hour cometh, yea is now come, 
when ye shall be scattered every man to his own, and shall leave me 
alone ; and yet I am not alone, because the Father is with me." He 
concludes, " I have overcome the world" — that is to say, I have been 
true in my life as a representative of those principles which belong to 
the society of the future — to the true and divinely-intended social order, 
which will overcome and absorb the vices and miseries inherent in this 
world of civilization, whose vicious circle continually reproduces 
poverty, fraud, oppression, carnage and war, pestilence and diseases, 
errors and prejudices, deterioration of climates and seasons, general 
selfishness and duplicity of action. As I have been pure, upright, un- 
selfish, and a dispenser of health and benefits to my fellow-creatures, 
overcoming these evils in my individual life, so will the new society, 
whose principles I represent, and whose coming upon earth I prepare, 
substitute for each of these evils its opposite goods : for poverty, 
abundance ; for fraud, honesty ; for oppression, providence and mutual 
guarantees ; for armies of destruction, armies of productive industry ; 
for derangement of climates and seasons, their order and adjustment 
to the well-being of man ; for diseases, health and vigor ; for errors 



11 SHALL THE PEOPLE BE ONE WITH THE FATHER'? 

and prejudice, knowledge and light ; for selfishness, generous affec- 
tions ; for duplicity, truthfulness ; for the vicious circle, a spiral pro- 
gression in goodness and happiness. 

In the kingdom of heaven they neither marry nor are given in 
marriage, consequently, the separate family household ceases to exist. 
Changing, then, the fundamental principle from separate antagonistic 
interests and isolated families, to the co-operative association, you 
have, when this society is conformed in its methods of distribution 
and of action to the eternal principles of harmony which the Spirit of 
Truth discovers, all social effects precisely the opposite — a good for 
every evil — of those which occur in the present upside-down world, 
where spirit is enslaved to matter, and " things are in the saddle, and 
ride mankind." 

I have cited Christ's saying, u I and my Father are one," in illus- 
tration of the principle of spontaneity. I am aware that this text, 
and the class to which it belongs, is not much in favor with our 
orthodox Puritans — certainly not in the practical sense in which I 
apply them. They may be very well in the abstract, as quoted of 
Jesus Christ de propria persona, and confined to His individual being 
eighteen hundred years ago ; but w T e can hardly expect of priests, 
who live by mystifying and frightening their fellow-creatures, the 
permission to make a concrete or practical application of such texts 
to ourselves, to humanity in general, or even to the members of the 
present Christian churches. 

So long as Christ remains in the heavens — one with the Father, a 
spiritual lawgiver more rigorous than Moses, and infinitely removed 
from all comparison and similitude with us mortals — all is safe ; and 
they, the constituted vicegerents of Christ in the church, interpreters 
of His precepts and of the aim of His mission, to which it w 7 ould be 
blasphemous to assign any temporal object more important than to 
secure their fat tithings and rectories, they will take care to keep it 
safe. But if the people should believe themselves beloved of God, 
and unitary with Him and with Jesus Christ in their spirit, and if 
this faith should be daily confirmed by the interior happiness and the 
exterior harmony which all will enjoy through the mechanism of the 
passional series, and its organization of attractive labor, in whose 
spontaneity of action we shall all feel in our very bowels that we are 
one with the Father, and distributor of attraction — then what would 
become of the occupation of preaching total depravity, misery, and 
sin, the earth a vale of tears, the virtue of overcoming temptations, 
the futility of works without faith, and the extreme difficulty of get- 



12 THE INCARNATION. 

ting saved any how 1 Why, we shall all be already saved by the 
organization of attractive labor ; and, being saved on earth, or in the 
present life, we shall no longer entertain dishonoring doubts of God's 
providence for our future welfare. A priest who should then use the 
common language of our pulpits, would merely become an object of 
ridicule or of pity, and very soon be brought to his senses by finding 
no one to listen to him, every one being busy in some attractive em- 
ployment. A moment's candid reflection will convince us that I have 
honestly quoted the text in the same spirit as Christ first gave it. 

Christ's mission, as all will acknowledge, w T as that of a mediator. 
He came to elevate the human race, and to graft upon their crabbed 
selfishness and groveling sensuality the germ of collective friendship 
or humanitary devotion — " Love thy neighbor as thyself. " " Do unto 
all men as ye would that they should do unto you," etc., and of the 
highest spiritual self-respect — " I and my Father are one." " Take 
no heed what ye shall eat, or what ye shall drink, or wherewithal ye 
shall be clothed, for your Heavenly Father knoweth that ye have need 
of these things." 

Had Jesus Christ made the assertion, "I and my Father are 
one," in allusion simply to His own divine nature, He would have 
left humanity disinherited of its divine parentage, unconnected with 
the Father through Him. It would be merely imputing to Deity 
the freak of visiting, in a human disguise or masquerade, this corner 
of the universe, as the Caliph Haroun al Raschid was wont to prom- 
enade the streets of Bagdad, or as Queen Victoria makes a tour 
among her Irish subjects, not thereby conferring on them any of the 
powers or enjoyments which she possesses, but leaving them in their 
wretchedness, as she found them. 

So have the human race remained, just as perverse and miserable, 
since this visit of God in the form of Jesus, as before. It has done 
little more, externally, than give new names to old facts of clerical 
imposture and exploitation. 

But if the assertion is considered as expressing an essential truth 
with regard to Christ's human nature, the aspect of things changes 
marvelously, and we are led to understand that what one being 
could truly assert of himself by force of individual character, the 
rest of us may also be enabled to assert by favor of circumstances, 
when we bring them to bear upon our true development. Christ is 
one with the Father, not by any mystification of sexual commerce, 
or material paternity, but as being one in spirit and in will with the 
thought and will of God ; and of this He was assured by His con- 



TENDENCIES OF NATURE. 13 

scious spontaneity, by the upwelling inspirations which spoke by His 
mouth, and by His perception that He acted habitually from internal 
promptings, whereas other men obeyed merely some physical neces- 
sity, or the impulsion of a foreign will. Integral education in the 
passional series raises all men above these motives, restores them to 
spontaneity, and enables them to exclaim with Christ, " I and my 
Father are one." 



WE ARE ALL BORN HARMONIANS BEFORE WE WERE EDUCATED AS 

CIVILIZEES. 

Wherefore, Christ, speaking of little children, says, " Of such is 
the kingdom of heaven." We try to obey attraction, and to act 
from internal promptings and loves, before we are forced to obey 
constraint, to yield to circumstance, and before we are blinded and 
enslaved by the intolerant and ascetic prejudices of moralism and 
superstition. We tend by nature to the three passional foci : First, 
to Luxury, comprising health and wealth ; the refinement of the senses, 
and the production of what is useful and beautiful to satisfy them 
from the animal, vegetable, and mineral kingdoms. 

Secondly, we tend to Groups, representing the sympathies of the 
heart, and satisfying with boundless love our infinite affections in all 
the spheres of Friendship, Ambition, Love, and the Family, while 
giving to each of these a permanent basis and actual body in the as- 
sociation of interests and pursuits. 

Thirdly, we tend to Series, or in other words to that arrangement 
of industrial and domestic affairs in which the sensitive arid affectiorial 
demands of our nature can alone be satisfied in their full and har- 
monious development ; implying the conciliation of the wills of each 
person with themselves, or state of internal organic and passional 
unity, and conciliation of man with man, and of interest with inter- 
est, in each society and throughout the world. It is the discovery 
of this order which Charles Fourier has actually made, and whose 
method corresponds to the Spirit of Christ-unity. 

As the noise of the world jars us from our sweet unconscious 
sleep in nature's arms, and scares away the guardian spirits of our 
early youth, we awake in dismay to ask how we came into this up- 
side-down world, what we are to do here, and toward what point we 
shall direct our steps. Each of our senses, and each of our affec- 



14 THE INCARNATION. 

tions has an answer prepared. Eat, drink, and be merry, says the 
sense of taste, for to-morrow ye die. 

The passion of taste is a connoisseur, and companions with the 
cabalist or discriminative passion among the distributives, as well as 
with the composite, and with friendship, the spiritual life of the fest- 
ive board. Deprived of these auxiliaries, the passion of taste be- 
comes vulgar ; whoever indulges it simply appears to the eye of the 
spirit as a man sinking out of sight in a slimy, stagnant slough. The 
life of a mere glutton, or even gourmand or epicure, is a subject too 
base for the pen ; let us take rather that of a votary of wine, which, 
as it is only friendship in a fluid state, imparts something more ge- 
nial to the character. 

" He was a tippler, a monogyne with the dominant of taste, the 
tonic of drinking. I saw him in a public diligence or stage coach ; 
he was not a sottish drunkard, but a man gifted with a marvelous 
instinct for referring all the circumstances of life to wine. Similar 
to those mystical personages who see every thing in God, this fellow 
saw every thing in wine ; instead of reckoning time by hours and 
half hours, he reckoned it by the number of bottles drunk. Suppos- 
ing you asked him, ' Will it take long to reach such a place V 
i Well ! about the time of drinking four bottles.' When the horses 
stopped for a moment, I said to him, ' Do we stop long here V 
c About long enough to toss off a bottle standing.' Now I knew that 
in his arithmetic a bottle drunk while standing was equal to five 
minutes, and a bottle drunk while seated was ten minutes. One of 
the two coaches on the road, which had bad horses, passed us going 
down a hill, but he called out to it in a bantering tone, c Bah, bah, 
we shall drink before you !' (that is to say, we shall arrive before 
you, for why do you arrive at all if not to drink ?) One of the pas- 
sengers made us wait at the station where he had got down ; the 
passengers complained, and asked, ' What is he after'? he delays us.' 
The monogyne replied, ' Perhaps he has not yet drunk his glass ;' (for 
why do people delay you except it be to drink ?) A lady experienced 
siekness from the movement of the coach; one person proposed 
elixir, another Eau de Cologne ; the monogyne c*t short the whole by 
saying, ' You had better drink a little wine, Madam !' (for what is 
the remedy for every sickness, if it be not wine 1) and he gallantly 
measured out the dose according to the delicacy of the subject. 
Some one ventured to complain of the weather, wMch was cold and 
foggy; our friend took him up severely, and explained that the 
weather was exceedingly good, because it kept back the vines that 



ILLUSIONS OF SIMPLISM. 15 

would have been exposed to frost by too precocious a vegetation. I 
listened to him during the moments he conversed familiarly with one 
of his companions, and nothing was heard but dozens of wine, casks 
being tapped, beginning to drink the wine, etc. In short, wine was 
to this man a focus, or a common centre, to which he referred all 
nature ; a dish was only worth something because it was a help to 
drinking ; a horse was not worth so much money, but such a quantity 
of Ma<Jon wine in small casks ; whatever subject happened to be 
discussed in his presence, he knew how to adapt it to wine, with a 
finesse of tact and a pertinateness that men of wit would not have 
had. He was not on that account a drunkard, but a well defined 
monogyne, well characterized by the tonic of drinking." 

Travel over the varied and picturesque surface of the globe, says 
the eye, regale me on perpetual surprises, and behold the splendors 
of all climates, the works of all peoples. The eye is a gentleman 
among the senses ; no vulgarities are ever imputed to it as to the ac- 
tive senses of taste and touch ; but what would the passion of Sight 
be without alliance with the Papillon, butterfly, or alternating pas- 
sion among the distributives, and with ambition among the cardinal 
or social passions 1 • No more travels then, no more palaces, paint- 
ings, and works of art ; and without the inspiration of Love — still 
more woful loss — no more heaven in woman's eye, nor enchantment 
in her smile ! 

Feed me. ever on music, says the ear. Why roam the world for 
happiness, when the soul can soar to heaven on the wings of song, 
and the pealing anthem builds the bridge between man's heart and 
God Almighty 1 The ear is an amateur, but let me tell it a secret. 
In all that music which it calls its own, its only valid claim, and the 
only place where it is more than a mere instrument, is in those mad 
and silly fantasias of mechanical execution that " split the ears of the 
groundlings," and testify merely to the power of the performer over 
his instrument, without putting that power to its legitimate use in 
expressing the accords of passional harmony in the sphere of sound. 

Without Religion and without Love, the passion of Hearing sinks 
to the simple recognition of noises, whereby the animal is warned of 
danger or apprised of the presence of its prey. 

The Persian swoons with ecstasy in his divan filled with the ottar 
of roses. The rose is the floral hieroglyphic of the modest young 
maiden, whose character and person please most, like its own chalice, 
when but half unfolded' ; which defends itself with the thorns of irony 
from impertinent familiarity, and diffuses around it the same irre- 



16 THE INCARNATION. 

sistible fascination of aromal charm. It is this incarnation of the 
sweetest of passions in the sweet breath of the rose, which inter- 
prets to the inmost soul of the Persian the cause of his delight. The 
peach teaches the same lesson to the senses of taste and sight. 

The luxurious barbarian seeks in his seraglio of soft beauties, 
Sciote and Circassian girls — the heaven of the sense of touch. 

The true sensualist, interiorly convinced of the fallacy and tantal- 
izing degradation of all sensual simplisms, surprises iheir evanescent 
aroma by coming down on them from above through the media of the 
spiritual affections. 

It is only when the heart has divinized woman, and the soul sur- 
rendered itself in unrequiring absolute self-abandonment and devo- 
tion, to worth so invested in loveliness as to manifest Deity, that 
the charm of personal possession, in any true and high sense, be- 
comes possible. 

Each passion, however, makes a positive, distinct, and individual 
assertion, without any allusion or conscious relation to the claims of 
the others, and in the moment of its sway asserts its divinity and its 
eternity. This is not only perceived in our daily experiences, but 
still more clearly in the lives of those who are devoted to the 
culture of the active and passive satisfactions of some especial 
passion. 

What an enigma, for instance, may the life of a melomane, or im- 
passioned musical artist and amateur, be to the gourmand, equally 
impassioned for the harmonies of the sense of taste, but in whom 
the musical ear is deficient. Still wider and more general are these 
differences of character, as manifest and developed in individual 
lives, when we explore the affections, their spiritual realms, and the 
laws of their government, or rather the paths of their attraction; 
since government has, in our subversive language, become synony- 
mous with the compression or restraint of forces, instead of the 
order of their development. 

How perfectly absurd and insane for instance, do we Americans, 
in our boasted practicality, find the life of the ascetic enthusiast 
and religious recluse of monastic periods, who, having isolated him- 
self, in correspondence with his doctrines, which make of religion a< 
speciality, and separate God from humanity and nature, absorbs 
himself in that peculiar passional development which belongs to the 
tie between God and the individual soul, and from this position ig- 
nores or fears and denounces those natural and social sympathies 
which belong to the development of other passions. Among the so- 



DISGRACES OF CIVILIZED PARENTS. 17 

cial passions themselves, see how that of the family ignores and 
tyrannizes over love and friendship. 

" The moralists who are so delighted with the family tie, have never 
dreamt of classing it according to a scale of degrees, and of remark- 
ing its weak points, especially in the stem or conjugal tie ; the sweet- 
ness of which is so celebrated, while in reality many married couples 
pass their whole life in quarreling, disputing for the upper hand, and 
only begin to enjoy existence at the death of one of the parties, 
which permits to the other the free exercise of his or her will. 

" One precious quality of the parental tie is the circumstance that 
it is the most durable of all. None of the four loves is so stable 
as the maternal ; this property has thrown the philosophers into a 
host of errors. They have inferred from it that the family tie 
(which is not reciprocal, since the child does not render to its parent 
an equal share of affection), ought to take the helm in domestic rela- 
tions, in which it ought, however, only to enter in the ratio of one 
quarter, more particularly as this love of parents for their children 
is very blind and very venal. It leads to two vicious extremes, 
to spoil them while they are children, and sacrifice them when they 
are grown up. If fathers had the power of selling their children, as 
in Georgia, you would see three tenths of them sell their daughters, 
who are indeed indirectly sold in certain marriages where the father 
only consults his own ambition. 

" No passion drags men into more baseness than paternal love. 
A father submits to every humiliation, swallows every kind of affront, 
in order to negotiate a good connection for his son or daughter. I 
have heard some of them say after the failure of their matrimonial 
schemes, i I am ashamed of what I have done in order to bring 
about this match.' They acknowledge their degradation when their 
measures have failed, and to-morrow they will do the very same 
thing for another child. 

" If, then, philosophy makes any account of honor, it ought not to 
constitute familism the presiding passion over social relations ; since 
the mean-spiritedness which this passion engenders proves that it 
requires a counterpoise, and that it is highly irrational to wish to 
make it a predominant lever in social mechanism. 

" Each party which prevails in civilization is passionately devoted 
to one of the four social groups, and tries to exaggerate its influence, 
to subject every thing to the group which it prefers. If the prevail- 
ing spirit of a certain government is democracy, group of ambition 
and of sectism ; as was the case in 1793-94, you will see this govern- 
2 



18 THE INCARNATION. 

aient trample the three other groups under foot, and teach men that 
it is a virtue to betray your father and send him to the scaffold. 
Such was the doctrine of the moralists Robespierre and Marat, Hebert 
and Chaumette. The same opinions prevailed among the true re- 
publicans and usurers of Rome. They extolled the total oblivion of 
familisin in Brutus who killed his father, and in Brutus who immola- 
ted his two sons. A similar spirit is presented again in the sacerdotal 
governments, which are also under the influence of ambition. They 
will laud Agamemnon, who consents to deliver up his daughter to the 
executioners, Abraham, who is willing to kill his son Isaac, and Jeph- 
fchah, who cuts his daughter's throat. 

" Thus when men are ignorant of the art of establishing the bal- 
ance between the four groups, each of them in turn oppresses the 
three others. There is no kind of atrocity which the barbarians do 
not commit in favor of polygamical love, which is legal in barbarism. 
A sultan, when he takes his wives into the country, causes them to 
be preceded by executioners, who are ordered to butcher all the % f en 
whom they may chance to meet, for fear of their being seen by the 
women, lest the barbarian code of morality should be hurt. The 
savage hordes, which all rest on the pivot of friendship, trample 
under foot the filial tie, and knock papas and grandpapas on the 
head when they grow old. To be brief, each of the four groups will 
readily immolate the three others to its own advantage, as long as 
men shall be ignorant of the art of establishing the harmony and 
equilibrium of the four groups, which cannot be effected in the four 
limbic periods, entitled savagism, patriarchism, barbarism, and civ- 
ilization. 

" In the same degree that the groups are unjust, oppressive, and 
false in isolated action, are they equitable and true in collective ac- 
tion. We must, therefore, search for a method which will cause 
them all four to unite in a combined operation in social mechanism, 
and which does not resign all the influence to one or two to the ex- 
clusion of the others. In order to attain this end, it is requisite first 
to become well acquainted with all four of them, as also with their 
scales of development, which I have named passional gamuts."* 

How ruthlessly is Love treated by Ambition, whose aims, in their 
turn, it betrays when it acquires the ascendant. What whims do 
the humanitary movements of our day appear to the mass of sharp 



* This and the preceding extract are taken from Fourier's "work on the " Passions 
of the Human Soul." Bailliere & Co., Broadway. 



MISCHIEF OF PASSIONAL SIMPLISM. 19 

individualists, actuated on their part by material ambition or in- 
terest ; on the other hand, how dangerous to give way to higher and 
more comprehensive aspirations, before first having attained a safe 
basis on the individual stand-point. 

The passion of Friendship, acting out of serial combinations, con- 
sequently in a simple manner and without those compensations of 
social equilibrium which make it safe for man to do as he would be 
done by, creates dupes, and prepares game for the knaves with whom 
civilization superabounds. Sometimes the dominant key of friend- 
ship is not private and personal, but public and humanitary, which 
makes the philanthropist often as great a dupe as the former ; be- 
cause, ignorant of the methods of accomplishing what his heart sug- 
gests, he only paves the road to hell with his good intentions. He 
usually strikes on the rock of communism, which has so often sunk 
the ship of Social Progress. 

But it is the simplist in Ambition, who is truly the scourge of his 
race. This gives the pettifogging lawyer, the dirty scheming poli- 
tician, the tyrannical pacha, the Livonian disponent or haken-richter, 
or in higher walks, the warrior king, and characters who often, with- 
out personally dipping into crime, are by their recklessness in high 
places, and strivings to grasp more power, the causes of crime and 
suffering in millions. Ambition is always selfish in its simplism, it 
is redeemed into unitary uses only by conjunction with the high ac- 
cords of Friendship and employment in Serial Combinations. 

Love, acting on its own account, or out of the serial order, is not 
the most innocent of passions. It inclines to ally itself with the 
Cabalist and Papillon among the distributives, and tends to form the 
Don Juan, a character for which life is rich and full of excitement, 
but whose successes in civilization are attained by the ruin of its 
victims. I am unaware of any frank and powerful characters among 
men whom Love, and Love alone, completely dominates, which are 
not more or less in the Don Giovanni style ; but I will not deny that 
Love may have as earnest votaries among men, and many among 
women, who never swerve from personal constancy, and whose life is 
happier and more complet-e in the conjugial tie than the Don Juan in 
his restless career of intrigue. There are few in either sex who 
really live in and for love, whether constant or varied. 

" Each in his hidden sphere of joy or woe, 
Our hermit spirits dwell and range apart ; 
Our eyes see all around in gloom or glow, 
Hues of their own, fresh borrowed from the heart." 



20 THE INCARNATION. 

" Thought is deeper than all speech, 
Feeling deeper than all thought ; 
Souls to souls can never teach 

What unto themselves was taught. 

" We are spirits clad in veils, 
Man by man was never seen ; 
All our deep communing fails 
To remove the shadowy screen. 

" Heart to heart was never known, 
Mind with mind did never meet ; 
We are columns left alone 
Of a temple once complete ! 

" Like the stars that gem the sky, 
Far apart though seeming near ; 
In our light we scattered lie, 
All is thus but starlight here ! 

" What is social company 

But a babbling summer stream '< 
What our wise philosophy 
But the glancing of a dream ? 

" Only when the Sun of Love 

Melts the scattered stars of thought, 
Only when we live above 
What the dim-eyed world hath taught ; 

" Only when our souls are fed 

By the fount which gave them birth, 
And by inspiration led, 
Which they never draw from earth ; 

" We, like parted drops of rain, 

Swelling till they melt and run, 
Shall be all absorbed again, 
Melting, flowing into One." 

The result of separation and sectarianism among the passions of 
a human soul, like that of the individual souls in incoherent so- 
cieties, is nothing else than continual conflict and poverty, or pas- 
sional starvation — divine aspirations, and less than human attain- 
ments — and the acting out on a grand scale of a certain ignoble 
drama, in which twelve caged monkeys are each fighting for his 
neighbor's share of prog, while his own gets stolen from the other 
side. 

Thus we perceive that, in order to determine the greatness, goodness, 
or passional force of a man, during this period of organized conflict ; 
we have to take, not the collective or aggregate force of his passions, 



SOCIETY, THE WRECK LEFT BY PASSIONAL CONFLICTS. 21 

still less that of such an aggregate after each has been separately 
multiplied by composition with the other passions and the Pivotal, or 
passion of God and Unity— but, on the contrary, the minimum left after 
subtracting from the force of the ruling passions the momentum lost 
by the conflict of impulses with the others necessarily crushed. Thus 
the whole man, in a practical point of view, is inferior to any one 
of his passions ; this we shall bring home to ourselves by the re- 
flection, at once consoling and humiliating, how much lower the pro- 
portional efficiency of our average life, than that of any one day when 
a single passion and its pursuits has chanced to gain an undisturbed 
control, and to concentrate our force in one direction. Now, if we 
take one step farther, we shall see how very false is the common as- 
sertion made by the skeptics of social reform, that society is always as 
good as the individuals which compose it. So far from representing 
the aggregate force and virtue of its individual or family elements, 
much less the maximum of their forces multiplied by harmonious 
composition, society is merely the wreck left by the conflict of individ- 
ual powers and interests, in which the greater portion have perished ; 
where those which survive are chiefly occupied in sequestering and 
exclusively possessing themselves of the means and avenues to enjoy- 
ment ; and society, properly speaking, has scarcely a recognized 
passional existence. Who will affirm that a musical instrument 
could be equally well composed by any arrangement of its chords 
and pedals, and that its harmony depends only on their virtue and 
tension, considered individually, not on their true combination ac- 
cording to geometrical ratios of size, length, and tension 1 

In music, in anatomy, and in all matters of which we possess any 
practical knowledge, we see very well that the form, method, and ar- 
rangement are all important; we know that through these, sweet 
music may be extracted even from rude and simple instruments, and 
far more is this methodic arrangement necessitated for passional music, 
and the complex physiology of a race ; wherein the specific capacities 
and functions of each individual, of each society, and of each nation, 
are to be combined in the grand movement of Spherical Harmony and 
Unity. 

The specific difference between the point of view taken by social 
science ; and that of the moralisms and religions of the past and pres- 
ent ; in regard to individual passions and characters, is that between 
crude criticism, and positive artistic appreciation. 

It is very easily seen that the passions now produce frightful dis- 
cord, and that individual satisfactions become social crimes. It is 



22 THE INCARNATION. 

very easy to denounce passions and persons as wicked and depraved. 
" Give a dog a bad name and hang him." There is nothing new in 
all this. 

Our race has practically tested the various methods of controlling 
the passions by repression, from the tyranny of the individual con- 
science, to that which is exercised by churches and states, and it has 
been ascertained that maceration and petrifaction differ materially 
from harmonious development. In spiritual as in physical medicine, 
there have not been wanting heroic experimenters, who have drugged 
themselves with all the nostrums of moralism and religion, and sub- 
mitted as amateurs, but in no dilletante fashion, to all their surgical 
operations, such as the successive amputation of each of the senses, 
each of the social affections, and consequently of the distributive pas- 
sions; which specifically discriminate, combine, and alternate the 
elements and conditions of life. They have thus attained a very per- 
fect state of inverse unity, or fear of God, horror of themselves, and 
isolation from all intermediate existences ; preserving to their pas- 
sional corpses only a terrible power of introverted will. 

Such cases, however interesting in a pathological point of view, 
teach no positive lessons of life ; they are trophies of courage, but not 
of conquest ; they are confessions of despair and defeat in the des- 
tinies of this life. Their spiritual toughness proves capacities of 
action and happiness in a harmonious and congenial sphere, only in 
the same manner as you shall hear invalids boast of the strength of 
their constitutions, and adducing in proof the quantities of medicine 
they have taken, and the severity of the diseases they have survived. 
By such numerous and thorough provings, the methods of abnegation 
and passional compression have received their reductio ad absurdum ; 
until martyrdom, the heroism of the past, has become the vulgar 
necessity of the present, extending itself to entire castes or classes 
of society — even to nations and nationalities — until the attempt to 
represent a principle, and faithfully adhere to it, is virtually nearly 
equivalent to signing one's own death warrant. The laborer, born to 
toil in misery, in order to produce the luxuries of the more fortunate 
— he who, reasoning or not reasoning, obeys the command to earn his 
bread by the sweat of his brow — is the martyr of luxury, that first 
and indispensable element of liberty and happiness, now discredited 
from sinister motives by those who have most of it, but which Har- 
mony, in extending it to all mankind, will restore to its just apprecia- 
tion as the basis of social truth and of spiritual development. 

The Pole, the Hungarian, the Circassian, vindicating with their 



ANALYSIS OF MARTYRDOM. 23 

best blood the principle of national liberty — the martyr nations, of 
whom earth may say as of Napoleon, the martyr of unitary conquest : 

" ' To my bosom I fold all my sons when their knell is knolled, 
And so with living motion all are fed, 
And the quick spring like weeds out of the dead. 
' Still alive and still bold !' shouted earth, 
* I grow bolder and still more bold ; 

The dead fill me ten thousand fold < 

Fuller of speed, and splendor, and mirth; 
I was cloudy, and sullen, and cold, 
Like a frozen chaos uprolled, 
Till, filled with the spirit of the mighty dead, 
My heart grew warm, I feed on whom I fed.' " 

Martyrdom ! Whether it be that of the unrewarded producer, hum- 
bly and steadfastly performing his duties to the soil and sun, or that of 
the soldier, the author, or the prophet ; is only tolerable until we can 
attain something better in the conciliation of individual with collective 
well-being. It may be necessary to fill up a trench with the bodies 
of slaughtered soldiers, that the army may pass over their bodies, but 
we shall not therefore account it the essential destiny of a soldier to 
fill a trench with his body. 

Martyrdom is then only to be sanctioned as a means to an end, and 
not a virtue in itself, as the advocates of passional compression seem 
to imagine. 

In connection with those unfortunate efforts at self-perfectioneering 
by self-annihilation, of which St. Simon the Stylite may serve as the 
type ; but by no means to be confounded with them, we are to re- 
cognize the specific influence by which God harmonizes in various de- 
grees the passions of the individual soul during all periods, and the 
glory of that diffraction by which a divine light irradiates our dark- 
ness, diffusing in the colors of the rainbow, which are hieroglyphic of 
our spiritual passions, God's acknowledgment of His paternity. 

Social science, or Positive and Practical Psychology, in its analysis 
of the powers by which man is to conquer his terrestrial destiny, re- 
cognizes the pivotal and supreme character of this influence among the 
essential passions or moving springs of human energy, and terms it 
the passion of Unity or Harmony. This is the sense or instinct which 
the part possesses of its relations with the whole in an organic move- 
ment, harmonious co-action in which gives the sense of well-being, and 
discord, the sense of pain or disease. 

We call it conscience, in its relation to our other passions and 
faculties ; religion, in its aspect toward God ; and morality, in its as- 



24 THE INCARNATION. 

pect toward men. Integral faith in God is indispensable for the 
discovery of human destiny and for the organization of that social 
mechanism, in regard to which all passions and characters have been 
predetermined. 

To condemn any passion or character as essentially vicious, is to 
lack integral faith in their Creator or Distributor. It is the im- 
perfection of the mechanism, which does not allow it to develop itself 
harmoniously, that we should accuse. 

It is perfectly clear that neither our senses nor our affections are 
able to save or to justify themselves, and that for the attainment of 
luxury, or the true formation of groups, there is equally needed a 
discovery of social methods or combinations of a mathematical order 
discussed in my work on the Trinity, and which gives us the third 
term in Social Harmony, viz., Luxury, Groups; Series. 



BE YE PERFECT AS YOUR FATHER WHICH IS IN HEAVEN IS PERFECT 

The human soul scorns any lower aim. Beggars as we are, we re- 
member us of our divine lineage ! Now let us count the costs. We 
have each of us, individually, in regard to our organic health or har- 
monious expression of our souls in our bodies, and all of us collectively, 
in the wise ordering of our social relations, our organization of labor 
and evolution of harmonies from nature ; the same problem to solve, 
the same conquest to effect, and the same ends of unity to attain, that 
God has to solve, to conquer, and to attain, in the life of the universe : 
namely, to give those loves or passions in which the rays of the Divine 
Spiritual Sun are individualized and refracted in us, as the rays of the 
physical sun are individualized and refracted in the varied colors of 
the crystal, the shell, the flower, or the bird ; that form, order, and 
surface appropriate to their essence, and necessary to their harmoni- 
ous effect. We must co-operate in details, and at the periphery of 
life with what God is doing in generals, and at the center of life : God 
being the infinitely great, and man the infinitely small, in social move- 
ment, and the contact of extremes linking or leaguing man directly 
with God, and rendering his wise and ardent co-operation essential to 
the attainment of the divine ends in regard to the destinies of this 
planet ; in a secondary degree to those of this solar system, and so on, 
widening, like a circle in the water, till it loses itself in the expanse 
of creation. 



GRACE AND WORKS. 



25 



roblem o 


f Incarnation is compound 




Is 


Internal 


and 


External, 




Subjective 


and 


Objective, 




Absolute 


and 


Relative, 




Fixed 


and 


Floating, 




Permanent 


and 


Varying, 




Pivotal 


and 


Serial, 




Individual 


and 


Social, 


Of 


Character 


and of 


Faculties, 


It is 


Passive 


and 


Active, 




Organic 


and 


Functional, 


Lies in 


Being 


and in 


Doing, 


In 


State 


and in 


Act, 


It is 


Possible 


and 


Actual, 




Contained 


and 


Expressed, 


In 


Reception 


and 


Impression, 


In 


Essence 


and in 


Form. 



The internal essential state of Being, necessary for the true Incar- 
nation or reception of the Divine into our natural life, is called the 
state of grace, though it is indeed not those who are in it, but those 
who desire it, who name and speak of it. The attainment of positive 
life is very quiet; blesses like the Sun, starify and flowers, by its 
pure emanations, and justifies the German proverb, that " Speech is 
Silver, but Silence is Golden." The Lliturgy terms it, that peace 
which passeth all understanding, and rightly so, since it does not 
come within the sphere of the understanding or intellect, but that of 
the heart and the affections, which is like the difference between a 
dinner and a bill of fare ; and as hungry people think most about eat- 
ing, and the starving see splendid banquets spread before them in their 
dreams ; so it is with very virtuous talkers, whose speech is an 
apology for what they are not, and who spend in expression that 
spiritual force which others, blessed with stronger instincts of self- 
preservation, retain for their own organic development. There is also 
another class, from the abundance of whose heart the mouth speaketh. 

In our English poetiry, Byron represents the intense aspiration of 
the first class, amid loss and despair. Tennyson sometimes, Proctor 
always, the sunshine and power of the latter, the beauty of positive 
being, while Shelley Icouchingly combines the characters of both. 

Isaiah is the p? t *op)/iet of aspiration — Christ is the prophecy fulfilled 
in a divine life. 



26 THE INCARNATION. 

Baxter calls the state of grace the Saint's rest. 

This is the conscious harmony of the soul with God, and of our 
wills with His organic and creative will, so that, consecrated and sus- 
tained by the inflow of infinite love and power, our action is no longer 
exhaustive, but increases our power to act in the same sphere of di- 
vine co-operation: (viz., healthful influence of agriculture in our co- 
operation with the forces of sun and earth). 

It is rightly called a grace, because it comes to us either with or 
without our seeking, and manifests to us God's favor and love in the 
most intimate and personal sense. It inspires the deepest self-respect 
by the conscience that God dwells in our hearts, and from this fullness 
of our own life, proceeds to conscious unity with the great brother- 
hood of humanity, combining with reverence for their divine possi- 
bilities the tenderest compassion for their actual errors and weakness, 
showing that we love " God, whom we have not seen, by helping our 
brother whom we have seen." 

Our appreciation of harmony, in external nature and in other souls, 
tends constantly toward its spiritual level in our own life, so that 
God seems to transform the creation for our individual benefit. 
Shakspeare, who knew that the love of woman was the love of God 
made human, leads Romeo in his black despair to Juliet's grave, and 
it becomes for him a u feasting presence full of light."" 

This divine joy also descends into nature ; it is the light among the 
rose-hued clouds that heralds sunrise, and robes every object in pris- 
matic beauty ; it makes us feel the mighty heart of the earth throb 
through us, and brings us into harmony and unison with every form 
of life and love. 

The leaf that trembles against the summer sky, on the topmost 
bough of yonder oak ; those trails of rose and jasmine that bathe the 
air in odors, are instinct for us with purest consciousness and exquisite 
enjoyment. 

" Are not the mountains, waves, and skies a part 
Of me and of my soul, as I of them ? 
Is not the love of these deep in my heart 
With a pure passion ?" 

" All Heaven and earth are still ; from the high host 
Of stars to the lulled lake and mountain coast, 
All is concentered in a life intense, 
Where not a beam, nor air, nor leaf is lost , 
But hath a part of being, and a sense 
Of that which is of all creator and defense." 



ANALYSIS OF THE STATE OF GRACE. 27 

" It is a tone; the soul and source of music, 
Which makes known eternal harmony, and sheds a charm, 
Like to the fabled Cythereas zone, 
Binding all things with beauty ; 'twould disarm 
The spectre, death, had he substantial power to harm." 

Such anticipation of the heavenly life, becomes permanent only on 
obedience to all divine laws, whether spiritual or organic, to which, 
though it predisposes, it does not guide us, since it is only a passive 
state of our affections, not an active process of intelligence and will. 

It requires the clear supremacy of the spiritual life, and vanishes 
whenever we yield to the temptations of circumstance, or relapse into 
our common life of the senses and intellect. 

Under favorable conditions of a natural and social sphere, it is 
capable of being cherished, of modifying the habitual tenor of life, and 
of often rising to its first enthusiasm. It may be destroyed by 
diseases, howsoever induced, by a blow, or a fall, or poison, equally 
with those consequent on a long succession of misfortunes, impru- 
dences, or organic errors. It is a, grace and not a right for any individual, 
so long as the reign of incoherence continues for the race, as long as 
there are temptations to sin and to ruin, instead of temptations to 
right action, and to preservation ; as long as we are distracted be- 
tween opposite duties to ourselves and to others, and the violation of 
divine harmonies is equally the consequence of our remaining inactive, 
or of our active employment in the functions and relations of a social 
sphere, which is false to the instincts and attractions of the soul. 
The state of grace is then the beauty of the spiritual babe, but the 
babe must grow, must cut its teeth, must suffer and act. It is to be 
considered as the seed corn for the harvest of the future, as the reve- 
lation of a loving Providence, to prevent us from being sunk into 
utter atheism, by the miseries prepared for us, and as dew which re- 
freshes the plants of virtue and courage. 

It has many degrees from this fullness of the divine life in us down 
to the most moderate self-reliance. 

To the intellect it imparts sanity ; to the affections, devotion and 
serenity ; to the senses, true refinement ; reflecting upon them its con- 
secration as the ministers of the soul. 

To the whole being, when once naturalized, it becomes equilibrium, 
health, and harmony, and lifts us into a medium quite above the 
superficial incoherences of actual circumstance. 

In proportion as it is attained, our being becomes persuasive, and 
our action efficient toward the highest end. 



28 THE INCARNATION. 

Come unto me ye that labor and are heavy laden, and I will give 
you rest. This rest, the Saint's rest, need not be merely a ceasing 
from action, and an experience of sweet emotions, but a rest even in 
action, since the passions are in harmony with themselves, and the 
spirit with the source of its life, so that action is the ultimate of in- 
spiration, and a medium of force to us, instead of exhausting us. 
Thus, in its integral sense, it can be asserted only of the Harmonians, 
whose unity with God is realized through all the branches of passional 
attraction, luxury, groups, series, and direct adoration. The last 
alone, or simple relation with the Deity, through prayer, is understood 
by the churches of incoherence, and far be it from us to deny its con- 
solation and value on account of its simplism. 

But the full significance of the text will be understood only by the 
Harmonians, who will live in the divine humanity through nature or 
the senses, and through the neighbor or the affections ; and it will in- 
deed be a rest to heavy-laden civilization, which has borne the in- 
dustrial burden of humanity, to find those labors suddenly invested 
with supreme charm, and to find every emotion of the soul gratified 
in connection with the varied pleasures of productive industry in the 
combined order. 

'" Eye hath not seen, nor ear heard, neither bath it entered into the 
heart of man to conceive the things which God hath prepared for 
them that love Him and keep His commandments to do them ;" who 
are alive to the most delicate intuitions of His will, which in labor 
point out our industrial vocations, and in society our passional or 
intellectual affinities. 

This rest in divine communion is the essential or inmost life of 
man, which, from its organic centres in the solar plexus, or the vis- 
ceral ganglia, sends its mandates to the brain, and keeps the under- 
standing secondary to the affection or will. Hence satisfaction, 
happiness, the approving smile of God, radiates to every fibre of the 
organism ; but when God is hid from us by the dust of petty inco- 
herences and social disorders, then, act as we may, it is all vanity and 
vexation of spirit, and though ultimate good may result, the agency 
has been sorrow and evil. All action performed from necessity or 
simple duty, is brought forth in the pains of travail, and exhausts 
its performer. It is the " letter which killeth," not the " spirit 
which maketh alive." Christ, by His personal influence, offers to 
sustain and console the faithful during this painful season of sus- 
pense. Buonaparte magnetized armies by his presence, but Christ 



PROPHECY MISTAKEN FOR ITS OWN FULFILLMENT. 29 

remains, century after century, a permanent focus of enthusiasm to 
the true believer. 

We may advance as a speculation, that this fellowship in the fold 
of Christ may not be confined to those who recognize the Christ of 
history, but extend to all who live a Christian life. Its property is 
to harmonize life from within outward in contrast with forces on 
our own plane of existence, which act from without inward. 

It is not surprising that amid the Lo heres ! and Lo theres ! of the 
human mind, groping after itself in the dark, and perplexed in the 
attempt to conciliate its actual with its possible destiny, and the 
universal providence, distributive justice, and economy of means of 
an all- wise and beneficent God; with the misery, oppression, and 
waste of the incoherent periods in which our lot is cast, that we 
should have mistaken this blessed and exalted state of the individual 
soul for the realization of the kingdom of heaven, and the regener- 
ated life, of which it is the highest symbol. 

It is not surprising, when we consider the state of abject ignor- 
ance, base selfishness, madness, crime, and misery, in which that 
portion of the human race has been plunged, on whom it has devolved 
to explore the realms of thought, and to pass through the purgato- 
ries of philosophy, that the dove of the covenant sent to announce 
the glad tidings of a reign of love upon the earth, should itself have 
been deified ! 

The first disciples in their glorious frenzy, felt and asserted, that 
in their sympathy with the spirit of Christ they possessed all things. 
If Christ was with them, who could be against them 1 " Neither life, 
nor death, nor powers, nor principalities, nor things present, nor 
things to come, should be able to separate them from the love of 
Christ." Well, all this was not, and is not, merely a splendid illu- 
sion. Whatever it is given to the heart of man to feel, or to his 
mind to see, exists ; since he only contains within him the subjective 
half of predetermined adaptations, which, like letters written in a 
sympathetic ink, invisible until the application of heat suddenly re- 
veals them, become visible or conscious only when brought into rela- 
tion with their objective correspondence. Thus we realize a moment 
of harmony whenever, in the sphere of Friendship, Ambition, Love, or 
the Family, we become conscious of one of those magical affinities, with 
which God has bound us heart with heart in the inmost essence of life. 

" Who gave thee, Beauty, the keys of this breast ? 
Say when in lost ages thee knew I of old, 
Or what was the service for which I was sold ?" 



30 THE INCARNATION. 

And if this is so real and earnest with the creature, shall there 
not be a joy more high and full in communion with the Creator 1 Is 
it not, indeed, the highest charm of every true passion, that the 
Divine and universal life is so reflected in its object that it places us 
in sympathy with the whole, and renders nature, in all her forms, 
fluid to us 1 Characters and passional attractions exist in the pres- 
ent as in all past times, in relation and adaptation to their essen- 
tial or harmonic destiny, and not to that of the present incoherence. 
We are by birth and nature essentially harmonians, and it is from 
the effort to attain those affinities, developments, and harmonies, of 
which we feel the germ within us, and the resistance against forms 
and circumstances which obstruct this, that social progress or the 
organic growth of society originates and is sustained. Whenever 
we discover, then, floating on the sea of life, some constituent ele- 
ment of our own integral being, in whom new mysteries are revealed 
to us, we gain a fragment of the true harmonian life. 

But these relations, such as they are now possible even to the 
most favored individual, are, as we know, fugitive and uncertain, 
thwarted on every side by contingencies of interest, of health, of 
distractions and obstacles without number, we know that there is 
nothing organic about them, and we come to regard them only as 
rainbows and signs of the Divine covenant. These are precisely 
analogous in the social sphere with the state of grace and the peace 
which passeth all understanding, yet possible to us, in our personal 
relations with the Deity. They want alike the element of perma- 
nence ; and they cannot have this while they remain in the region of 
sentiment, and are not embodied and organized in our practical bu- 
siness and industrial relations, where we ourselves shall no longer be 
fragments, but members of an organic social body and integral soul ; 
members one of another in Christ-unity. We cannot serve God and 
Mammon. We cannot bear a part in this wordly life-scramble of 
selfish competition, and live at the same time for Harmony and'Unity. 
Any part or member separated from the rest quickly perishes ; it ac- 
quires permanence only through association, according to its organic 
law or predetermined relations with other parts or organs, in func- 
tions and uses. 

The sentiment of harmony with the divine life is like the unitary 
organic principle, animating the members and organs of a foetus, 
and determining the type of their growth toward the ultimate reali- 
zation in act of the fore-shown harmony. I have applied as terms, 
analogous and characteristic of the state of our being or subjective 



THE INMOST MAKES THE EXTERNAL FORM. 31 

life, the expressions " absolute, fixed, permanent, and pivotal," in re- 
ference to the fact, that howsoever the state of our being may vary, it 
must always be to ourselves the absolute, fixed, permanent, and piv- 
otal point, whence we see and feel all that is objective or external to 
us, and which is relative, floating, and varying — first, as our attrac- 
tions or necessities cause us to change or move from one place and 
sphere to another, 

" Ccelum non animum mutant, qui trans mare currunt." 

Second, as the same sphere or place changes its relative character 
for us according to the changes within ourselves, for 

" Nature wears the color of the spirit ; 
Sweetly to her worshiper she sings, 
All the glow, the grace she doth inherit, . 
Round her trusting child she fondly flings.'' 

An individual character must be the " pivot" whose influence deter- 
mines and characterizes the formation of social relations upon and 
around him, and in proportion to the perfection or " organic state of 
his being," will the " actual form" of that society " express," in its 
"relations, functions, and acts," the "serial or harmonic" order 
contained potentially in his "essence." It was " possible" in him 
before it became " actual" in them. 

The social reformer, and the pious Christian of the churches have 
each to bear in mind that regeneration or salvation is not simple but 
compound, that the Holy Word proclaims it, 

1st. Of the individual soul ; 

2d. Of the collective humanity ; 

3d. Of the planet, and its animal, vegetable, and physical or ele- 
mentary life; that even the wild beasts shall cease to hurt and de- 
stroy, and the desert shall rejoice and blossom as the rose. 

To speculate on social or spherical regeneration, while we bear 
not the spirit of peace and harmony within us, is only the dream- 
ing of a sick man, who, lying on his fevered bed, has visions of walk- 
ing beside cool streams, of birds and flowers. There is the same 
disjunction of the truth from the use principle, or of idea from prac- 
tical power. On the other hand, to rest in the hope or persuasion 
of individual salvation, without seeking the methods of extending or 
generalizing this, and of making the external sphere conform to the 
internal harmony, is to commit the fault of him who should lock up 
in chcEfcs the seed given him to sow ; when the harvest time arrives it 



32 THE INCARNATION. 

may happen, not only that he will have no crop, but that the 
seed locked up will have spoiled or been devoured by vermin. It is 
only by expanding in the life of relations and practical uses that 
man can render permanent the gifts of grace intrusted to him. 

I call the state of being " passive or receptive," because it is in- 
spired and modified in directions, and from sources unexpected and 
unknown to us. These influences are explained only by the theory 
of the universe, the planet, and humanity, considered as an organic 
growth ; they link the parts with the whole, and the creation with 
Deity, whose wills thus identify themselves with our wills. 

We are conscious enough of the degrees of this influx, and dis- 
tinguish in our daily lives that remoter inspiration of power which 
merely sustains us in our habitual routine, as in lower spheres it de- 
termines cohesion between the particles of a stone, and that more 
direct and living impulse, which fills our heart in the sympathetic 
contact with those whom we love, or which urges us to the fulfillment 
of some specific mission. 

If I have dwelt somewhat upon the characteristics of a state, 
which, however beautiful and interesting, is, as I acknowledge, an 
exception, and a grace or seeming special favor of God to the indi- 
vidual soul, and which appears thus, on superficial reflection, to be 
a matter distinct from Social Science and the organization of Labor 
by Series or Groups, according to the three universal laws of har- 
monic distribution, it is because I have sound reasons for believing 
that this blessed state of the soul will be both grace and right, as 
well as permanent possession and normal life, of all souls, in our 
future of harmony, when we shall have organized the distributive 
passions — the mathematics of creation, third principle of the Trinity, 
the offense against which constitutes the unpardonable sin. 

The Sun shines always ; it is the earth which enters darkness by 
turning away from the Sun, or by the intervention of clouds. Why 
should God deprive His children of what it costs Him nothing to give, 
and which is so all-important to them 1 In order to see " straight 
into ourselves, and straight up to our God," it is only necessary to 
enjoy a sound state of organic health, to be surrounded with the 
calm and beneficent influences of nature, avoiding the roar, and crash, 
and noxious effluvia of cities, which are the expressions of spiritual 
discord and collisions,*and which disturb and confuse our life ; to 
dwell in harmonious social relations, to be employed according to 
our tastes, and to have the mind clear of those terrible religious 
sophisms which poison at their source the waters of life for the un- 



PERMANENT ORGANIZATION OF THE STATE OF GRACE. 33 

na PPy generations of incoherent periods. When the earth shall be 
no longer thus made a hell, and the devil, or principle of disorder, 
shall have vanished, it will be no longer necessary to invent a hell 
beyond the grave, and the necessity for persecuting our fellow-crea- 
tures here, in order to keep them out of it, will no longer exist. 

Homoeopathy, the Water-Cure, and Magnetism ; whose superior 
efficacy only await a fair trial on the grand scale in hospital practice, 
in order to be universally recognized, will, in connection with the 
hygiene of wholesome and delicate tables, general ventilation, pure 
water, and attractive industry, soon extirpate the nuisances which 
now infect the earth, and eradicate the germs of chronic and hered 
itary diseases, which oui> unfavorable conditions now cherish, and 
which desolate so many lives otherwise of fairest promise. 

The true organization of Labor implies every other condition, and 
I regard this and the state of Divine grace absolutely as the external 
or objective, and internal or subjective terms of the same proposi- 
tion. 

Life, in true society, can be nothing less than a state of permanent 
inspiration, in contrast with that of false societies, which is permanent 
practical atheism, since it is only through the instinctive attractions, 
which God inspires in us, that we have any permanent and practical 
revelation on our daily pursuits ; only thus that we can become conscious 
of the Divine will or love, and co-operate with it. It is only through 
the serial order of industrial and social organization, for which God has 
created passions and characters, that obedience to our instinctive at- 
tractions becomes possible. While our life is deformed by constraint, 
and cannot express the law we bear within us, or conform to divine 
harmonies in the external and social world, it matters little what we 
believe, we are practical atheists, and all work so performed is base, 
and rightly esteemed degrading. The same of our social relations ; 
while they are merely those of custom and expediency, they are 
atheistic ; they become, as well as our industry, media of divine in- 
flux, only when they represent spontaneous sympathies and attractions. 
The organization of labor in series of groups, provides for all the 
most appropriate and well-ordered spheres of occupation which the 
combined resources of the association can furnish ; it favors the freest 
and most delicate discrimination by its divisions and subdivisions of 
the various functions, a principle already so fertile in our manufac- 
turing operations. It encourages each to group himself according to 
his social affecions, so that he does what he loves with those whom he 
loves. It favors the integral development of the individual, by the 
3 



34 THE INCARNATION. 

same alternation of functions, by which it interlocks the groups and 
series through the interchange of their members, and gives each 
member a practical interest in all that he frequents. By its whole 
mechanism of interests and sympathies alike, it inspires the sentiment 
of unity, and cherishes that devotion of the individual to the mass 
which we so much honor in the citizen patriots of Greece and Rome. 

But, above all, by its Pivots society comes to organize the divine grace. 
The Group forms round its Passional Chief as the planets round the 
Sun. The Pivot is that character who, by his superior energy, skill 
in his function, material advantages as those afforded by capital and 
the possession of a sphere of operations, combined with the spiritual 
capital, or force and beauty of being, by which he attracts others 
toward him, is naturally qualified to inspire attraction toward the 
function in which he engages, and with which he identifies himself. 
Pivotal characters are distributed by God ; it is the part which He 
reserves to Himself, as the highest element of attraction, His exclusive 
prerogative. 

What the Passional Chief is to his Group, another character of still 
higher title is to the Series of which the group is a member, and to 
the Society of which it is the first element. Thus by an ascending 
progression, we reach the Omniarch of the globe, and finally, we re- 
quire a Pivot whose regency shall unite, under a unitary destiny, the 
souls on this side the grave with those in whom the same life of our 
planet is individualized in other forms of spiritual existence. This is 
the position which Christ has ascribed to Himself, as the special Prov- 
idence of humanity and dispenser of divine grace. Such are the 
degrees of a social and industrial order, which on the basis of 
united interests, enables men to escape from those spiritual cages 
where the exigences of self-preservation now confines them, and en- 
ables them to come forth and embrace each other. 

The Pivot, Sun, or Passional Chief, is the permanent harmonist, as 
well as the original former or leader of his group, all the members of 
which sympathize with each through the relation which each sus- 
tains toward the chief. Observe a group freely formed round some 
attractive host or charming woman in a saloon ; a group of reapers 
led by some noble man of nature, tilling his own free soil, and calling 
his neighbors to the harvest, or see the energetic boss mechanic, whose 
capital, intelligence, and attractive powers, however material, consti- 
tute him the head of fifty or one hundred hands. In these lower groups, 
as in the great spiritual group of the fold of Christ, the essential term 
is the pivot, which being removed, the group separates into its original 






THEORY OF PIVOTS. 35 

elements, and ceases to exist. Let this impress upon us the distinct 
and intimate spiritual relation which each must sustain, subjectively 
or internally, with the spiritual Pivot of the race, the permanent 
mediator of inspiration for that harmony of being from which our 
harmony of action and relation is to flow. The love thus inspired 
by Christ differs from our direct individual affinities of character in 
its tone, and the tie by which it unites us with our brethren collect- 
ively or severally. It is universal while they are limited and specific, 
though it discriminates in its tone of affection for each individual. 

It is at once sympathetic and critical, combining love and light. 
It sees the faults, weaknesses, and short-comings of our brothers, like 
spots on the white robe of Christ's divine humanity, revealing to us, 
at the same time, their noble possibilities, their deepest and essential 
life, their root in the divine nature. It inspires tenderness of senti- 
ment, and beneficence of action, with the effort to warn and save from 
the snares which surround them, and to remove those clogs which im- 
pede their spiritual growth. Christ harmonizes the series of the 
faithful in the love of God and the neighbor, as the Sun harmonizes 
the series of planets in their orbits of movement through space. 

In the organization of labor, the various objects of agricultural, 
mechanical, or domestic industry, on which human energies are to be 
exercised, form so many neuter pivots, each of which gives the ma- 
terial basis for the formation of a group.* It becomes, at the same 
time, the mediator of sympathies of character among the members 
of the group. This is favored by all the conditions already men- 
tioned, an appropriate and beautiful sphere, a combined interest, the 
charm of novelty sustained by frequent alternations, and the influ- 
ence of the Passional Chief or Active Pivot ; but beside all these, a 
very subtle tie lies concealed in the principle of discriminative pref- 
erence.! Unless the organization of labor were a condition capable 
of uniting sympathetic or congenial characters, and of separating 
those who are uncongenial, it could not become the basis of passional 
harmony ; because the heart or affections constitute the pivot of hu- 
man life, and the head and hands, or intellectual and practical im- 
pulses and faculties, are accessory and subordinate. But labor is 
the destiny of man, and the necessities of existence, with their im- 

* The Chief is the Spiritual Pivot : the object of the group's labors is the ma- 
terial pivot. The incarnation of the spiritual in the material consists in the iden- 
tification of the chief with his favorite pursuit, of the man with his specific use 
This gives us the compound or practical pivot. 

f Cabalist passion of Fourier and generator of the series. 



36 THE INCARNATION. 

perious materialism, throw our calculations of sympathies quite into 
the background. How are these paradoxes to be reconciled 1 The 
difficulty belongs entirely to our habits of constraint, and disappears 
as soon as the large social sphere of combined industry gives free 
play to the discriminative tastes and preferences of industrial at- 
traction. Nature, in her various kingdoms ; mineral, vegetable, ani- 
mal, and aromal ; whose forms and forces require the intervention of 
human industry and skill in order to elaborate, refine, and perfect 
them, is in every object of human labor a mediator of passional sym- 
pathies among the characters composing a society, or integral soul,* 
and between this social soul and those of others in forming the higher 
powers of the human series. 

But mere association in labor has no arbitrary or inherent power 
to determine sympathies of character. Connection and conciliation 
of interests, with other above-mentioned conditions, may prevent 
collisions and predispose to sympathies ; but these sympathies or 



* I see amid the myriad forms of summer life, a humming-bird poised over a flower 
in my garden. You see it too ; it is a pretty thing, but so are the hundreds of 
others that swarm in the mimosas, But that bird is my little pet. Last summer I 
stole him from his nest, which I had discovered after incredible efforts of patient 
and scientific observation, and a priori inferences from the known habits of the 
species. He perched on my finger and fed from my cup all the season. Now, after 
his long migration, he has returned to this spot, and he alone of all the birds in the 
garden knows me, and will come to the old signal. Will you see the proof? And 
now you understand the sort of spiritual property I have acquired in this bird, and 
the sources of pleasure all my own. There was, besides, a loved sister last year 
that shared him with me ; but now I am alone, and this little bird is the sole key 
to many a tender memory. 

Look at this pocket knife. It suggests to you no other idea than its use to cut a 
stick or mend a pen. But know that this knife is a trophy of my triumph in cut- 
lery, in which our factory produced the best article of steel in all Sheffield, and 
bore away the premium at the industrial exhibition. Ah ! did you know the tension 
of mind, the catenation of experiments, the party cabals, the corporate enthusiasm, 
and social leagues that have all been wrought into the temper of this blade, you 
would understand that there is no real property but what is the extension of our 
personality and the incarnation of our genius and energy, and how delusive is the 
civilized idea of possession through simple acquisition by purchase. No, you must 
lose or give your life if you would save it, and spiritual laws contemn the folly 
and real poverty only of those who shirk labor. I know that the artisan now 
realizes this but faintly in the results of a forced and repugnant toil, yet he does, 
beyond question, take a pride in his work, to which he will sacrifice even profit. 
How can we then conceive too nobly of the industrial pride and delight of men, 
all whose labors are the spontaneous evolutions of their own will and genius, and 
performed amid the charms of most attractive spheres, and in company of friends 
and of lovers- ? 



SPONTANEOUS GERMS OF ASSOCIATION. 37 

elective affinities must pre-exist, and are explained only by the con- 
sideration of the universe, or at least the planet, as an organic 
growth, wherein a unitary vital principle connects in specific rela- 
tions the individual or partial lives which enter into it as its mole- 
cules, tissues, or organs. It is the same vital forGe which has worked 
up through mineral, vegetable, and animal forms, which afterward 
expresses itseff in human characters, and the essential or inherent 
attraction to different natural objects is actually hieroglyphic or rep- 
resentative of those human sympathies of which it is to become the 
basis or neuter pivot. The mediation of nature is specific. If A and 
F both adopt from pure preference the culture of the chasselas grape 
or the breeding of horses, while enjoying the privilege of selection 
among numerous and well-rewarded branches of industry, and of 
meeting in many social spheres, so that this preference was specific 
and not incidental, I should anticipate from this industrial affinity 
certain characterial affinities, some of identity, others of contrast, 
based on the laws of hieroglyphical analogy, or on the inspiration of 
certain traits of character in the persons, and in the vine, or horse, 
alike by the same creative passional influence. Here is the under- 
lying and essential principle of nature's mediation in the organization 
of labor in Series of Groups. Here is that key of passional sym- 
pathies and true association which belongs to the province of Social 
Science. Nature has supplied another in our instincts, and both 
alike wait on our own exertions in organizing the Series of Groups. 

Every one recollects seasons when the existence and providence of 
God has been brought home to his heart with a new and penetrating 
conviction by meeting with its kindred. 

" Say what binds us friend to friend 
Save that soul with soul may blend." 

We had seemed to ourselves to be strangers in a strange land, and 
wandered drearily along the strand of life, like unburied ghosts on 
the banks of the Styx, waiting, perchance, in utter weariness, for 
another wave whose reflux should roll us back into the vague eternity. 

Suddenly as a tropic sunrise bathes air and ocean, cloud and 
landscape in its gold and crimson, the morning broke within us. 
Sweetest ties of affection revealed the beautiful world again. Na- 
tured glowed, and blushed, and sang, dewy with tear-drops of joy. 
Earth clasped us again to her warm mother's heart, and Providence 
tenderly whispered, Did you think, then, I had forgotten you ? 

The sympathies inwoven in the mesh of our lives proclaim a des- 



38 THE INCARNATION. 

tiny and overruling love, a calculation of passional affinities. Beings 
born in distant continents, separated by a thousand obstacles of cir- 
cumstance, have met and first found themselves in each other. 

Spontaneously developed affections, rare as our faithlessness now 
makes them, constitute the natural germs of association. We un- 
lucky civilizees, who, instead of having a soul apiece, as we so ridicu- 
lously imagine, have each, to all practical intents and purposes, only 
some very small fraction of an integral or social soul, whose develop- 
ment and completion is possible only through affinities ; ' should under- 
stand that the great problem of life, the object and the meaning of 
our sufferings, and the business for which we came on earth, is to dis- 
cover, either with or without the primary assistance of horses, vines, 
roses, or cabbages, etc., and when discovered, to grapple to our hearts 
by the permanent ties of attractive labor organized in association, 
the other fractional souls which belong to us, when God, after re- 
warding us with a passional festival, will lead us on to harmonies of a 
still superior order, such as those furnished by the industrial armies, 
which combine the characters of districts, states, and nations, not to 
mention our communications with other planets or suns, and the ties 
we may contract with their inhabitants. The appreciation and 
obedience to these spiritual laws and attractions constitutes social 
theism, and the ignorance and disobedience of them, social atheism ; 
since upon the social movement all the others depend, and through 
the right ordering of its relations we come into sympathies and har- 
monies with nature in all her spheres, Elementary, Mineral, Vege- 
table, Animal, Human, and Divine. This principle is universal and 
applies to all periods ; and the true social character, even as it can 
exist in civilization, is that of a harmonist in all these spheres. 

Our social affections lead us into harmonious co-action with na- 
ture, for where we love, there we seek to manifest our love by prac- 
tical uses and benefits, by the production of useful and beautiful 
things from the germs which God intrusts to our hands. Thus dove 
and family ties are specifics for aimless roving, and make farmers 
out of our Western horse and alligator heroes. The first natural as- 
sociation is that of human forces and wisdom, with those of the 
Earth and the Sun in agriculture and gardening. Let it be, if no- 
thing more, only a potted rose, a geranium, a tumbler of rice, or a 
tulip bulb on our mantlepiece ; but preserve the sacred symbol, for 
Heaven sends with it a blessing to the heart. With the simplest 
objects the purest pleasures twine. Then there is always the glo- 



EMBROIDERY OF THE STARS. 39 

rious firmament, and when our life runs pure the stars have much to 
say to us. 

We should accustom ourselves to watch their movements and po- 
sitions, like the Indian or backwoodsman, who by such practical 
intelligence with the heavens, directs his journeys on earth, and 
measures times and seasons by the original almanacs. 

Stars and flowers, how they love to be named together. There 
are few of you, ladies, I think, who have not felt the charm of some 
beautiful piece of embroidery, whose flowers of worsted, silk, or bead, 
as they grew beneath your artful fingers, seemed to hide the forms 
of fairy or of Dryad, mistaking you for mother nature, and made 
captives in your labyrinths. 

Judge then of the joy of the Sun and stars in their embroidery, 
that living tapestry of flower and vine which they spread over our 
hillsides and meadows, expressing in every varied form and hue 
their fancies, their affections, their sympathy with the earth, and re- 
flecting in emblems and hieroglyphics, human life, its passions, char- 
acters, and social effects. 

Not less, if Fourier has guessed aright in his magnificent poem 
the " Cosmogony," are we indebted to the stars, as it is practically 
certain that we are to the Sun and Earth, for our animal sympathies. 
The little girls of harmony will not be found wasting the tenderness 
of their fresh, rich hearts on inanimate dolls, the preliminary to 
destructive courses of novel reading ; perverting their affections by a 
morbid and unbased idealism, which deprives them of all sane ap- 
preciation of the actual and positive of life, which saps their health, 
and unfits them to sustain the relations of true women. 

Dogs, horses, birds, all valuable domestic animals now known, and 
others still nobler which cannot associate with man in his state of 
subversion, will be the objects of youthful affection and delight, and 
by the circles of animal magnetism thus created will add immensely 
to the strength and development of the juvenile constitution. 

Plants, animals, and the functions connected with them, will be 
the text-books of harmony, which always anticipates theory by prac- 
tice, and in its education recognizes it as the teacher's duty to deter- 
mine attraction toward every useful study through the agency of the 
senses and affections. 

The absence of love is the absence of the Divine Spirit, and no- 
thing otherwise pursued can bring that happiness and internal unity 
which assures us of its approval. 

We should recognize as sacred seasons of elementary communion, 



40 THE INCARNATION. 

the sunrise and sunset, hours of transition from darkness into light 
and from light into darkness ; fraught with the sweetest associations 
of hope and of memory, as the glowing east anticipates God's 
image in our planetary system, or the western clouds bathe in 
changeful radiance the memory of his departure. Thus in the 
greater seasons of the year ; May and October, in this climate, give 
us periods of harmonic expression, when we retire to beautiful 
spots in the country, and revive our communion with the soul of 
the planet, which is for us no inert mass of matter, but a living 
being of higher order than ourselves, with whom our maternal and 
religious sympathies offer a fountain of exquisite though not unmixed 
enjoyment. Some of these elementary sympathies are of a more 
practical character, as the humbler uses of life are emphatically 
termed. The harmonian of the future, and the harmonist of the 
present, will, like the early magian who approached the same 
unitary religien, hold pure water in the highest respect. It is the 
natural hieroglyphic of truth, and as, like light, the aromal hiero- 
glyphic of truth, it is essential to every form of truth expressed in 
organic structure, so it is equally essential to the healthy continuance 
of that life, and its use as a drink, in swimming, bathing, and that 
invaluable application, the wet-sheet pack, is the sovereign restor- 
ative of' nature, and to many organisms an unequalled luxury. 

Then comes the table, the most necessary of all practical har- 
monies and material bond of society. 

The religion of harmony, which takes all as God gives it, in the 
concrete, without idle or pernicious attempts to separate the mate- 
rial from the spiritual element, here again meets the early Eastern 
forms of practical religion, in requiring the greatest purity in all that 
is to enter that organism through which the soul becomes conscious 
and expressed. In the combined order the table will consummate 
the alliance between the labors of production, the arts of confection, 
and the tastes of consumption. Its appreciative criticism will be a 
great stimulus of productive industry. This is now felt to a limited 
degree in the life of a farm, but elsewhere the active and passive 
elements, production and consumption, are so much separated, that 
it remains to us only to refine and harmonize the latter as we best 
may within the limits of that economy which the sufferings of our 
fellow-creatures, and the high uses to which our means may be ap- 
plied, teach every phalansterian. At least we can avoid poisons, 
such as the flesh of diseased animals, bad bread, saleratus, or as it 
might well be spelled, sceleratus, the accursed thing of modern 



PASSIONAL EQUILIBRIUM. 41 

cookery and adulterated wines. We can adorn the table with flowers 
and fruits, preserve it sacred from our private troubles, and, like the 
Jesuits at their colleges, spiritualize it occasionally with music or fine 
readings. The senses are incapable of being moralized or reasoned 
with. The only way to harmonize them, and to prevent their excesses, 
is through the play of the affections and intellect, which absorb them 
in a higher vital activity. The passion of Friendship harmonizes 
positively with the pleasures of the table, Ambition and Love har- 
monize with them negatively, or control and refine them. 

The passions share the hours of the day ; Friendship and Ambi- 
tion, which energize the movement of industry among the groups of 
harmony, rule the morning hours, while the minor passions, Love 
and Familism, claim the evening or descending phase of the diurnal 
movement. The Pivotal Passion, or sentiment of Deity, embraces 
the day by a contact of extremes, and holds its orisons and vespers 
at sunrise and sunset. 

And now, in proceeding with this external and practical side of 
the problem of true incarnation in the triple sphere of natural, so- 
cial, and spiritual harmonies, I feel that it is time to close these 
irregular remarks, though still only on the threshold of the sub- 
ject, however fascinating in its details and infinite in its expan- 
sion. 

The diversity of taste and quality of intellect render it impossible 
to reach more than one's own affiliated category of mindj by any 
statement of truths. Feeling the importance of those which I now 
treat, I wish to multiply the number whom they may reach, and for 
this purpose I have procured from my friend, John Allen, whose tem- 
perament is contrasted with mine, while his views and sentiments are 
coincident, the following copy of discourses hitherto delivered extem- 
poraneously, and which have electrified many a Western audience. It 
is the same John Allen who has been one of the first and boldest pio- 
neers of social religion and the emancipation of labor in New En- 
gland, who has first perceived and proclaimed in open conclave the 
true mission of the Universalist Church, to whose ministry he is at- 
tached, and has called on it to lay the corner-stone of the Divine 
Social order. 

He has a right to speak of the Incarnation, for he has ever been 
foremost in " hand, and body, and blood, to make his bosom counsel 
good," and, combining the faculties of the theorist and the practician, 
has ever been true to his mission under every combination of obsta- 
cles and discouragement « a soul thrice tempered; like blue elastic 



42 THE INCARNATION. 

steel of Damascus, that wears on its heft God's impress of " Victory 
Organized." 



THE SOCIAL INCARNATION. 



The day of the Lord will come as a thief in the night, in the which the heavens 
shall pass away with a great noise, and the elements shall melt with fervent heat ; 
the earth also, and the works that are therein shall be bnrned up. 

Seeing then that all these things shall be dissolved, what manner of persons 
ought ye to be in all holy conversation and godliness, looking for and hasting unto 
the coming of the day of God, wherein the heavens being on fire shall be dissolved, 
and the elements shall melt with fervent heat ? 

Nevertheless, we, according to His promise, look for new heavens and a new earth, 
wherein dwelleth righteousness. — St. Peter. 

The hour is coming and now. is, in the which this prophecy is being 
fulfilled. The Christ is coming the second time to society as He once 
came to the individual, coming to the combined humanity as eighteen 
hundred years ago He came to the Nazarene. The second Advent- 
ists have told us the truth in this respect. They have, indeed, mis- 
taken the form and mode of the fact, but they have seen the shadow 
of a sublime truth. The old world is being and to be burned up, that 
the new heavens and the new earth may be organized and instituted 
in its place. But that this material world is to be destroyed by ma- 
terial fire ; that Christ is to appear again in a material body, and to 
bring down from the heavens a material city ; New Jerusalem, with 
its streets of material gold ; that there is to be a material resurrection 
of the saints, to live with Jesus a material life of a thousand years on 
this planet, like materialism of every kind, is a folly and a falsehood, 
and at best but a miserable shell, sham, and shame. It mistakes the 
symbol for the truth signified, the metaphor for the principle intended 
to be conveyed. Why eat ye your nuts without cracking 1 

The world is to be burned up indeed, but there are many kinds of 
fire. There is material fire, which we have seen and felt. There is 
also hell fire, the fires of inverse passion, of unholy desire ; the fires 
of violence, anger, jealousy, envy, and selfishness — fires that burn 
deep down into a man's soul, sear his conscience, dry up the fount- 
ains of joy and sorrow, and make him but a walking, fuming, seething 
hell on earth. And happy are ye if you are not scorched in its 
flames. 

And there is also a divine fire, the fire of impassioned spiritual 



THE SECOND COMING OF CHRIST. 43 

being ; the fire of truth, and love, and use, in the sense, " God is a 
consuming fire." It is this celestial fire that is to burn up the old 
world of falseness, and the old heavens of error and superstition, and 
prepare the way for the institution of the new. Already this fire is 
kindled beyond the power of human extinguishment. Open your ears, 
and ye may hear the crackling of the dissolving heavens. Open your 
eyes, and you may see the heaving ocean of devouring flames ; wit- 
ness the sun, moon, and stars falling from their conservative orbits, 
and the false lights of a false civilization going out in eternal dark- 
ness. The Christ is coming ; in the foreshine of the gleaming au- 
rora, in the silvered clouds of heaven, in power and great glory ap- 
pears the promised Saviour. Behold the lame walk, the blind see, 
the dead are raised, the lost are redeemed, the damned are saved. 
The humanity of which we form a part are being permeated and per- 
vaded by the Spirit " Comforter that leads to all truth ;" the " Word 
that was made flesh ;" the " Light that lighteth every man that Com- 
eth into the world ;" the divine principles, the laws of Social order, 
that constitute " the Christ within us," and the kingdom of Heaven. 
One class of pietistic materialists, comprising, indeed, nearly all 
of the old John-the-Baptist-church, Catholic and Protestant, are 
looking for the second personal appearing of the Nazarene, and are 
constantly alarming their duped followers with the ghostly exhorta- 
tion to be prepared for the coming of the Lord, with His liveried suite 
of visible angels. Another class, the " Liberal and Rationalistic," 
assert that His second coming is an event of the past, a fact of histo- 
ry, and that, according to His promise, He came before the then exist- 
ing generation passed away ; and by these His second advent is gen- 
erally confounded with the destruction of Jerusalem, and therefore 
they would exhort us to concern ourselves no more in regard to it. 
But neither are in the right, and each is fraught with a vicious influ- 
ence ; the one leading to impracticable superstitions and groundless 
fears, the other to entire indifference to a practical fact of the high- 
est moment. Nevertheless, there is a vein of truth underlying the 
opinions of each ; for the advent of the Social Christ is a fact of the 
past and not less of the future. Jesus told the truth when He said to 
His disciples, " There be some standing here that shall not taste of 
death till they see the Son of Man coming in His kingdom." Before 
that generation passed away, this prophecy was fulfilled, but not in the 
destruction of Jerusalem. That event was the coming of the devil, 
the reign of violence, carnage, rapine, famine, and death. It was, 
however, a fulfillment of the predictions of Jesus relative to the disso- 



44 



THE INCARNATION. 



lution of the Jewish state and polity ; and to those who, in conse- 
quence, were led to believe in the truth which He announced, and to 
cherish the spirit which ruled in His life ; it was the coming of the re- 
deeming power, the appearing of the Lord's anointed, and the per- 
ception of the kingdom of Heaven. 

The Christ came also when the Divine Spirit was poured out upon 
the people on the day of Pentecost, and thousands were converted to 
the truth, filled with the spirit of fraternity, reciprocity, voluntary 
association, till all were of one mind and heart in one place, and hav- 
ing all things in common ; or, in other words, had consecrated their 
lives, their fortunes, and their sacred honor to the mutual good and 
to divine uses. 

In conformity with this idea of the " second coming," is the exhorta- 
tion of an apostle, to observe the sacrament of the Last Supper : 
" This do ye in remembrance of me ; for as often as ye eat of this 
bread and drink this cup, ye do show forth the Lord's death till he 
come." That is, make use of outward aids of worship, observe ex- 
ternal sacraments so long as they may hallow in your memory the vir- 
tues of Christ, and serve as pledges to live a divine life. A religion 
of symbolism is needful for spiritual babies. Like the Shekinah of 
the Jews, the pictures or statues of Jesus and the Madonna among 
the Catholics, sacraments are unwritten prayers and sermons, that 
awaken the religious nature, and serve as a talisman to charm the soul 
to serener heights of virtue. Make use of these mediators till the 
scales have fallen from your spiritual eyes, and you can look the Di- 
vine Father in the face, and speak to Him as His true loving child, 
without the necessity of such pantomime. Observe them till you 
have grown to the full measure of the stature of a man, and in the 
strength of your own religious heart, can walk erect without these 
crutches and props. The meaning of the apostle is, consecrate your- 
selves to the service of God by the use of true sacraments and aids of 
spiritual development, till the Lord comes to you, till the divine laws 
are incarnate within you, till you shall have gained that high emi- 
nence of religious strength and character, which will enable you, like 
the Nazarene, to be tempted in all points like as He was, and yet be 
without sin. 

Thus we see, that by the coming of Christ, is meant something to 
be done, not superstitiously gazed after ; something to be heroically 
achieved, not stupidly and passively waited for ; a divine life to be 
lived, not a material conflagration to be feared ; a kingdom of Heav- 



THE TRUE RESURRECTION. 45 

en to be organized, not an individual prince to be miraculously en- 
throned. 

It is in this sense, also, that the coming of Christ is spoken of as 
synonymous with the resurrection by the same apostle. "As in Adam 
all die, even so in Christ shall all be made alive. But every man 
in his own order, his own group, series, and phalanx ; Christ the 
first fruits, afterward they that are Christ's at His coming." 

As after the similitude of Adam all die — die on the very day of 
disobedience — die in ignorance, perversion, trespasses, and sins, even 
so in Christ, in His spirit and purity, by obedience to the wisdom and 
love which inspired Jesus, shall all be made alive, be raised from 
their spirit-graves, pass from death unto life, grow up to divine man- 
hood, become Christ-like, think the thoughts which He thought, and 
live the holy life that He lived. 

By the resurrection, is implied this Spiritual change, and not the 
renewal of our material existence, nor yet again the fact of a future 
life. The earthly body can never be raised from the dead ; and if it 
could, it would die again. Change, decomposition, and reorganiza- 
tion are inherent necessities of matter. Physiology teaches, that 
every few years, in the living body, every particle of matter will be 
changed, and the organism supplied with new material. The soul 
lives not in the same house now that it occupied ten years ago. Con- 
stantly the worn-out fragments of the physical mechanism aro return- 
ing' to their native dust, to be reorganized in living forms, vegetable, 
insect, animal, and human. 

Suppose ye that the bones of the soldiers who perished upon the 
field of Waterloo, that have been dug from their resting-place, ground 
into compost to enrich the soil of England, and mingled again with 
forms of vegetable and animal life, are ever to be reclaimed by the 
souls that once owned and used them? Suppose ye that millions of 
millions that have died in the past, and the countless myriads that will 
live in the future, beings more numerous than the solid feet of matter 
that compose our earth, are to be the subjects of a material resurrection? 
Atomic particles, incorporated in our present bodies, have been pre- 
viously organized in hundreds of living forms, and claimed by other 
souls than ours ; and they will be decomposed and reorganized in 
thousands more. " Dust to dust, and earth to earth, but the spirit 
to God who gave it." 

A future existence is a certain destiny, independent of a resurrec- 
tion. Of life in the spirit-world, death does not deprive us. To die 
is not to sleep ; it is no pause in existence, but a transition to an- 



46 THE INCARNATION. 

other order of circumstances. It is no going out of the quenchless 
spirit — no ceasing to be, to feel, to think, to love. If the soul is cre- 
ated in the image of God, endowed in a finite degree with the attri- 
butes that belong to Him in infinity, immortality is a psychical neces- 
sity, and what we call death cannot suspend existence for a single mo- 
ment. In the fact of its divine essence and nature, the soul is guaran- 
teed a life as perpetual and enduring as the existence of God. Death 
can no more affect it than the demolition of a house can necessarily de- 
stroy the life of the tenant. Death, indeed, is not even a change of 
world ; for, though living in the body, we are at this moment in the 
spiritual world, in the immediate presence of " angels, who rejoice 
over every sinner that repenteth," and act as the guardian spirits of 
those they loved on the earth. The earth is but the heavens in em- 
hryo, and death but that change of surroundings, that spiritual birth 
whereby we " are delivered from the bondage of corruption into the 
glorious liberty of the children of God," but are the same beings in 
essence, character, and genius still. 

By the resurrection, therefore, is not implied the renewal of exist- 
ence in a future state, since this is never suspended ; but a spiritual 
change, a moral vivification, a passional development and destiny, 
where every affection of the heart and every endowment of the mind 
will attain its highest degree of perfectibility, and the joys of the di- 
vine life, in its fullness of purity and activity, will be ours. "lam 
the resurrection and the life, and whosoever believeth in me shall 
never die, but is passed from death unto life," " hath a part in the 
first resurrection," is raised from the dead in this world, and " over 
such the second death (physical death) hath no power." It comes as 
a mere event in life — a change of spheres — a step in progress, more to 
be desired than feared. 

By the new birth, conversion, the coming of Christ, and the resur- 
rection, are meant one and the same thing. It is a spiritual grovfth 
that may commence this side of the tomb, or be deferred to the oth- 
er. It is to be raised from the condition of passional inactivity or 
perversion — from death in ignorance, trespasses, and sins, by the vivi- 
fying power of truth and love, inspiring within us the life and joy that 
was in Christ. To those who are thus raised from the dead, even 
though they are yet in the body, it may well be said, " There shall be 
no more death." The dissolution of the material organism will be 
looked upon as a thing of the least possible moment. It neither sep- 
arates us from those we love on the earth, nor deprives us of the op- 
portunities or capacities of progress. On the contrary, it renders 



THE CHRIST. 47 

communion with the loved more real and universal ; reveals unknown 
affinities of character ; removes obstacles to spiritual development, 
and increases the facilities for the achievement of our divine destiny ; 
and since the resurrection implies the growth of the spirit " to the 
measure of the stature of a man in Christ Jesus," it follows, that 
" Probation, instead of being limited to a mere point in our exist- 
ence, our embryo or infant life on the planet ; must run parallel with 
the law of infinite progress, and can end only with the collective res- 
urrection, the integral development of humanity. 

This spiritual resurrection is one with the second coming, or the 
social incarnation. It is the coming of Christ to society as He came 
to the individual. It is no blessed destiny, passively received by spir- 
itual sluggards and dead men, but a work to be done — a trust to be 
fulfilled. It is no infinite jump from the depths of infernal selfish- 
ness and social antagonism to the serene heights of angel loves, but 
the inflorescence of the Divine Spirit, making our lives divine, and 
giving a sustained momentum to our passional forces, in the fulfill- 
ment of our earth-mission. It is no re-creation, hj which the crip- 
pled and maimed civilizee can be ground over and moulded into the 
symmetry and beauty of the purest saint, but the practical recogni- 
tion of the laws binding us to God, man, and nature, and their organ- 
ization in social institutions, till society shall stand as" God to man, 
and its life-giving providence be exercised over all. 

By the Christ, therefore, through which this universal resurrec- 
tion is to be achieved, is signified not the Nazarene, but the laws that 
are an exponent and expression of the Divine Essence and govern- 
ment : " The Word that was in the beginning, the Word that was 
with God, and the Word that was God." By the Christ is not 
meant the individual who pronounced these laws in Judea, but the 
" Word that in Him was made flesh— the Truth that sanctifies — the 
Love that purifies — the Life that achieves. 

The Christ is an order of divine ideas — a true system of spirit ■ 
ual wisdom — the means and methods of social destiny — the saving 
power of the universe. It is the principle of goodness, and the 
means of spiritual growth ; the instrumentality that saved the son of 
Joseph and Mary, and made him, in the developed attributes of his 
character, the brightness of the Father's glory and the express image 
of His person. 

The Christ, is the divine wisdom, love, and use that were incarnate 
in Jesus, making Him as one with the Father, in spirit and purity, in 
aim and in action. 



48 THE INCARNATION. 

To believe in tlie Christ, therefore, implies the recognition of the 
principles 'that constitute the Christ — the spirit of obedience to the 
« Word that was with God, and was God" — the adjustment of our 
lives to the eternal laws of the divine government. 

A belief in the gospel statements relative to the personal exist- 
ence of Jesus — belief in the facts and miracles of His life — in the 
truth of the history of His time, does not make a man a Christian. 
There are hundreds and hundreds of thousands that believe this, that 
say their long prayers to Him, and profess to be His disciples, that 
are in fact greater heathens than any to be found on the banks of the 
Ganges, and greater cannibals than any in the isles of Oceanica: 
" Christian" is a word that speaks for itself. Christ-one — at one 
with Christ — at one with the lav> T s of life which Jesus recognized 
and obeyed. Neither does it constitute a believer in Christianity 
to be able to believe that Jesus is the very God, the second person 
in the holy Trinity, and therefore to be worshiped as one with the 
Father. There are thousands of such believers, crystallized in the 
conservatism and prejudice of their age — petrified in their stupid- 
ities and sins, on whom the spirit of divine love and wisdom is 
poured, and in their immobility they stand unmoved and immovable 
— brothers of the granite rock, and sisters of the pillar of salt. 
Christianity ! It is Christ-unity — unity with Christ in the tone and 
spirit of His character — unity with Christ, in a life of consecration to 
the demands of eternal truth and order. 

Christianity and the Atonement signify one and the same thing. 
It is the perfect at-one-ment of our passional forces with the divine 
attributes. It is the unity of man with nature, the unity of man 
with man, and the unity of man with Gocl. And of this, the Chris- 
tianity of Christ, the only Christianity that is the power "of God unto 
salvation, there is as little true appreciation and practical reverence 
among the professed followers of Jesus, as among pagans and Mahom- 
etans. At the present day, as in ages gone by, there are doubtless 
thousands upon thousands that never heard the name of Jesus, 
and of course do not believe in the historic Christ, that are more 
Christian in their aspirations and lives, more faithful to the laws of 
God in nature, more pervaded with the spirit of reciprocity and hon- 
or in their dealings with mankind, and nearer to the Nazarene in 
their every-day deeds and practical example, than the majority of the 
so-called Church of Christ. To such the saving influence, the re- 
deeming power, the true Christ has manifested Himself. If Mel- 
ville tells us the truth in " Typee," there is a company of ignorant 



CHRIST IN THE SOUTH PACIFIC. 49 

savages in the far-off isles of the Pacific seas, that have never heard 
of the crimes of civilization, never learned the vices of the Christian 
world, who are more pervaded and filled with sentiments of brotherly 
love and Eden innocence, than the most proud and exclusive Church 
of this commercial age, Catholic or Protestant, and inasmuch as 
they live the life and obey the laws of Him " who went about doing 
good, they are Christ-one, Christian, though they never learned the 
historic fact of His existence. 

The Christian is the loyal subject of the Divine Government, the 
filial worshiper of the All-Love, whatever be his sect or creed, his 
complexion or country. For example, Jesus announced the law of 
temperance, and made it a prominent virtue of His life. In so far as 
we recognize the authority of this law, and incorporate it into char- 
acter, the saving power, the Messiah, has come to us, and we are 
Christ-one. He likewise preached the doctrine of divine paternity 
and universal brotherhood, and as a true child of God, and a de- 
voted brother of the human race, He cherished the spirit of fraternity 
and charity toward all, members of His own nation, aliens, strangers, 
publicans, and sinners, and sought to do them good. To the extent 
that this law is revered by us, and made of binding force in our 
dealings .with mankind ; in the ratio that we love our neighbor as 
ourselves, and do unto others as we would that they should do unto 
us, the Christ has come to us, and we are saved, as Jesus was saved. 
He proclaimed the law of forgiveness, and taught the duty of over- 
coming evil with good, and in His intercourse with mankind, though 
misunderstood, persecuted, crucified, His life was a constant mani- 
festation of this crowning excellence of character, even to His last 
hour of agony and desertion, when, looking down upon His execution- 
ers, He prayed, " Father forgive them *they know not what they do." 
If we can recognize, the nobility and sublimity of this spirit — be more 
ready to impute the vices of social victims to the perverse circum- 
stances of their birth and education — to their neglect, ignorance, and 
unsatisfied passional demands, than to the criminal depravity of the 
human heart — can look with the eye of compassion upon those who 
have fallen into temptation, or have fallen among thieves, and been 
passed by on the other side by the priest and the politician ; if we 
can regard with emotions of pity and -forgf /eness the intolerant, mis- 
taken persecutor, then the Messiah has " ndeed come to us — He has 
established the divine kingdom in our hearts, and the blessings of 
Christ-unity, the joys of the at-one-ment are ours. Thus does the 
Christ come to the human race ; and when not only temperance, fra- 
4 



t/5y 



50 THE INCARNATION. 

ternity, and forgiveness, but all the laws of matter and the relations 
of the soul to the spiritual world are recognized and fulfilled — when 
the whole life is holy, and society shall reflect the laws and loves of 
the celestial spheres — when God's will is done on the earth as it is 
done in the Heavens, then, and then only, shall we behold the per- 
fect incarnation ; then, and then only, will the vision of the prophet 
be fulfilled, and the " Messiah, sitting as the refiner of silver, shall 
blow the divine flames upon the-humanity gathered in His crucible, 
till they are melted and fused in one; and, looking down upon the 
molten metal, successively removing the sheets of rising alloy, it shall 
at last become purified from every particle of base ore, every con- 
tamination of sin, and reflect the lineaments of the divine counte- 
nance, the perfections of celestial beauty, as the human face is repro- 
duced in a faithful mirror." 

Thus the old heavens and the old earth are to be burned up, and 
to pass away with a great noise, and as a scroll. Thus the Divine 
Redeemer comes to humanity to organize the new heavens and the 
new earth, wherein dwelleth righteousness. And to-day the Spirit 
saith to the churches, " Prepare ye the way of the Lord, and make 
His paths straight." Level down the mountains, and elevate the val- 
leys, in your capricious and fictitious societies, and seek ye the King- 
dom of God and His justice, and all needed things shall be added 
unto you. Kindle the divine fires in your own souls that are burst- 
ing out spontaneously all around you, spreading from heart to heart, 
from community to community, from nation to nation, and can never 
be stayed in their progress, till the whole world is but one bright 
blaze of Light, and Liberty, and Love. Hear ye and know that the 
society which we call civilization has fulfilled its mission, and is al- 
ready in its decline ; and as 'the child outgrows and casts aside its 
bib and long-clothes, so the humanity is ready to be clothed with 
higher social forms. A society as much superior to civilization as 
civilization transcends barbarism, is the inevitable destiny of man. 
Religion, instead of being a holy ghost, an unembodied spirit, hover- 
ing over society, and seeking in vain for a concrete form and a local 
habitation, as in ages past, shall become the breath of life in the re- 
formed institutions of the divine social order, and society shall be- 
come the incarnate Christ. 



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